
Class _IBX^^?-^ 
Book_ ChZsdj 

Coppghtl^" 



CORVRICHT DEPOSIT. 



ORDINANCES OF THE BIBLE. 

SHOWING THE ORDINANCES THAT HAVE BEEN 
ABOLISHED, AND THOSE STILL IN VOGUE. 



e/e- BYEUM. 



Author of ^^The Secret of Salvation: How to Get It, and How to 

Keep IW * 'Divine Healing of Soul and Body," '' What 

Shall I Do to Be Saved?'' '^ Behind the Prison 

Bars,*' * 'Boys' Companion," Etc., Etc. 



1904. 
GOSPEL TRUMPET COMPANY, 

MOUNDSVILLE, W. VA. 






LIBRARY of CONGRESS 

Two Copies Received 

APR 11 1904 

Copyiifirht Entry 

CLASS c^ XXc. No. 

^ ^% ^ u 

COPY B 



COPYHIGHT, 1904, 

By E . E . B Y K u M , 



'c'"cf' 



AUTHOR'S PREFACE. 



v:^ 



The ordinances of the Bible are recorded in both 
the Old and New Testaments. But through the in- 
fluence of false teachers, and the improper under- 
standing of the teaching of the Word, many have 
been led into a wrong belief, insomuch that some 
altogether discard the ordinances of the New Tes- 
tament, believing that alt ordinances were nailed to 
the cross and ceased at the death of Christ. While 
others observe some of the ordinances, as the com- 
mandments of Christ, they reject others of them. 

It is the aim in this little volume to present the 
Word of God on the subject, that the reader may 
readily discriminate be:^ween the Jewish ordinances 
and those of the gospel. And that he may know 
which ordinances have ceased, and which are yet in 
vogue. 

Trusting that those who read may be benefited and 
enlightened by the Spirit of the Lord, I remain, 
Yours in Him, 

E. E. Byrum. 

Moundsviile, W. Va., Jan. 21, 1904. 



CONTENTS. 



PAGE 

The Ordinances of the Bible 7 

Ordinances of the Old Testament 9 

Ordinances of the New 'I'estament 11 

The Law and the Gospel 13 

The End of the Law 15 

The Ordinances Abolished 19 

How and When Abolished 20 

What Ordinances Were Abolished ' 22 

The Old Testament and the New 23 

The Old Covenant and the New 25 

The Gospel Dispensation 27 

John the Baptist and His Work 31 

Preaching of the Gospel of the Kingdom 36 

The Ministry of Jesus 38 

The Ordination of the Disciples 40 

The Last Commission 4^ 

What Are the New Testament Ordinances 4^ 

Baptism and What It Means 48 

Who Are Candidates for Baptism 54 

The Mode of Baptism 56 

Triune Baptism 69 

Sprinkling 75 

Pouring 85 

Infant Baptism 86 

Kebaptism 87 

The Passover 88 

Communion or Lord's Supper 90 

Breaking of Bread 93 

The Cup— What It Kepresents 94 

Who Can Participate 96 

Feet-washing 98 

When Established 100 

Why Instituted 102 

How Often to be Observed 103 

The Promise Given 104 

The Custom under the Law 105 

Objections Considered 108 

The Holy Kiss Ill 

Its Observance Ill 

Lifting up Holy Hands 114 

What It Kepresents 115 



THE ORDINANCES OF THE BIBLE. 

The Game day that Jesus Christ arose from the 
tomb, two disciples went to a small village called 
Emmaus, which was but a few miles from Jerusa- 
lem. While they were talking together of the 
things which had happened, '^ Jesus himself drew 
near, and went with them. But their eyes were 
holden that they should not know him. And he 
said unto them, What manner of communications 
are these that ye have one to another, as ye walk, 
and are sad?" 

Supposing him to be a stranger, they related the 
recent occurrences. ^^And beginning at Moses and 
all the prophets, he expounded unto them in all the 
scriptures the things concerning himself.'' After 
making himself known to them he vanished out of 
their sight. '^And they said one to another, Did 
not our heart burn within us, while he talked with 
us by the w^ay, and while he opened to us the 
scriptures ? ' ' 

He then came to the place where the eleven were 
gathered together, and after making himself known 
unto them said, ^^ These are the words which I spake 
unto ;you, while I was yet with you, that all things 
must be fulfilled, which were written in the law of 

I 



S THE ORDINANCES OF THE BlBLlE. 

Moses, and in the prophets, and in the psalms, con- 
cerning me. Then opened he their understanding, 
that they might understand the scriptures." Luke 
24:44,45. In his last commission to them he told 
them to go forth and preach to all nations, ^'Teacli- 
ing them to observe all things whatsoever I have 
commanded you." Mat. 28:20. 

It is necessary that the understanding of the peo- 
ple at the present time be opened, that they may 
know the commands of Jesus and be able to dis- 
criminate between the requirements af the laAV of 
Moses, and what was enjoined upon the people of 
"God through the gospel of Jesus Christ. 

The Lord said to Moses, ^'Keep mine ordinances." 
Lev. 18 : 4. This command was not for Moses alone, 
but for all the people of God during the time in 
which the law of Moses was in vogue. 

An ordinance in general is something ordained by 
authority; appointment. A rule established by 
authority. An established rite. The ordinances of 
the Bible consist of the religious ceremonies, rites, 
or practises established by divine authority. 

The Jews being the chosen people of God under 
the old covenant there were certain requirements 
and observances enjoined upon them in order for 
them to be in favor with the Lord. The law fore- 
showed better things and fulfilled its place in the 
realm of the redemption plan. Nevertheless while 
God has a people on earth they will be under his 
government and control and there will be ordinances 
to observe. 



ORDINANCES OF THE OLD TESTAMENT. 9 

When Jesus Christ was with his disciples here 
upon earth he taught them the way of salvation, and 
gave them power to preach the gospel with heavenly 
authority. He instituted certain ordinances and 
commanded them to be obedient in observing them. 
The command of observance was not to the disciples 
alone, but after his resurrection he met with them 
as they were assembled, and told them to go and 
teach all nations to observe all things whatsoever he 
had commanded them. Mat. 28 : 19, 20. 



ORDINANCES OF THE OLD TESTAMENT. 



The commandments and certain requirements of 
the law of Moses were the ordinances of the Old 
Testament. It was through a covenant which God 
gave to his people, of which Moses was the mediator, 
that these things were given. The requirements and 
observances signified better things, and were to con- 
tinue until a better covenant should take the place 
of the old. 

*^Then verily the first covenant had also ordi- 
nances of divine service, and a worldly sanctuary. 
For there was a tabernacle made; the first, wherein 
was the candlestick, and the table, and the shew- 
bread; which is called the sanctuary. And after the 
second vail, the tabernacle which is called the Holiest 
of all" (Heb. 9:1-3); which was furnished with the 
necessary things for divine service. 



10 THE ORDINANCES OP THE BIBLE. 

In these places the priests and high priests made 
the offerings for the people according to the di- 
rections given in the law. However the gifts and 
sacrifices offered ''could not make him that did the 
service perfect, as pertaining to the conscience; 
which stood only in meats and drinks, and divers 
washings, and carnal ordinances, imposed on them 
until the time of reformation." 

The people of God were required to keep these 
ordinances in order to remain in his favor. To re- 
fuse to do so, was to bring the displeasure of Go J 
upon themselves. These things were typical of some- 
thing more grand and glorious, and also were held 
in remembrance of something of the past. 

Just before the departure of the children of Israel 
out of the land of Egypt, God spoke to Moses and 
Aaron concerning the passover, and told them to 
speak to the people saying: ''And ye shall observe 
the feast of unleavened bread; for in this selfsame 
day have I brought your armies out of the land of 
Egypt : therefore shall ye observe this day in your 
generations by an ordinance forever." Ex. 12:17. 

Some time after this God gave the ten command- 
ments, and Moses said to the people: "And he de- 
clared unto you his covenant, which he commanded 
you to perform, even ten commandments; and he 
wrote them upon two tables of stone." Deut. 4:13. 

' ' The Lord made not this covenant with our fathers, 
but with us, even us, who are all of us here alive 
this day." Deut. 5:3. 

It was not given to Abraham, nor the patriarchs 



ORDINANCES OP THE NEW TESTAMENT. 11 

of old, but to those who were all living there at that 
time, who were the chosen people of God. And was 
to be observed by thern as long as the Jews as a 
nation were recognized as the people of God. 

He gave them further instructions concerning the 
commandments, statutes, judgments, offerings of 
sacrifices and burnt-offerings, and gave them a strict 
command to observe them. 



ORDINANCES OF THE NEW TESTAMENT. 



During the ministry of Jesus among the people 
he taught them the way of salvation, preached unto 
them the gospel of the kingdom and how to enter 
into it. 

He set an example for his followers and taught 
them to do as he had done and to obey his com- 
mandments. He fasted and prayed with them, and 
for them; taught them lessons of humility and sub- 
mission. The words of instruction given to the 
apostles were not for them alone, but after his death 
and resurrection, and before his ascension into 
heaven, he met with them and said: '^Go ye there- 
fore, and teach all nations, baptizing them in the 
name of the Father, and of the Son, and of the 
Holy Ghost: teaching them to observe all things^ 
whatsoever I have commanded you. ' ' Mat. 28 : 19, 2C. 

These were not the commandments of the law of 



12 THE ORDINANCES OF THE BIBLE. 

Moses, as they ended at the cross. Col. 2 : 14 ; Eph. 
2 : 15, 16. Now since they were ended Christ told 

his disciples to go and teach all nations to observe 
the things which he had commanded them to do while 
he was yet with them. 

After setting them an example as recorded in the 
thirteenth chapter of John, and telling them to con- 
tinue the observance of the same, he said: ^^If ye 
love me, keep my commandments." John 14: 15. 

''He that hath my commandments, and keepeth 
them, he it is that loveth me.'' John 14: 21. 

''If a man love me he will keep my words." John 
14:23. 

"He that loveth me not keepeth not my sayings." 
John 14:24. 

"If ye keep my commandments, ye shall abide in 
my love; even as I have kept my Father's command- 
ments, and abide in his love." John 15: 10. 

"For this is the love of God, that we keep his 
commandments: and his commandments are not 
grievous." 1 John 5:3. 

Many years after the death of Jesus upon the 
cross, and the passing away of the Jewish ordinances, 
Paul admonished the brethren, saying: "Keep the 
ordinances, as I delivered them to you." 1 Cor. 11: 
2. And he further said, "For I have received of 
the Lord that which also I delivered unto you." 1 
breaking of the bread, which was a remembrance of 
Cor. 11 : 23. In this he also referred to the cup and 
his death. 



THE LAW AND THE GOSPEL, 



The law of Moses was for the Jews, who were, as 
a nation, considered the people of God as long as 
this law was in force. ^'It was added because of 
transgressions, till the seed should come to whom 
the promise was made ; and it was ordained by 
angels in the hand of a mediator.'' Gal. 3 : 19. 

^'Now to Abraham and his seed were the promises 
made. He saith not. And to seeds, as of many; but 
as of one. And to thy seed, which is Christ." Gal. 
3:16. 

When Christ came the gospel of the kingdom was 
preached, and after his death it was preached to all 
nations; then the people of God were no longer 
under the dispensation of the law, but were under 
the dispensation of the gospel. 

The law was weak. Rom. 8 : 3. 

It could not give life. Gal. 3 : 21. 

It could not take away sins. Heb. 10 : 4. 

It was a law of bondage. Gal. 4 : 24. 

Under the law there were offerings and sacrifices 
and things purged by blood, but these things could 
not take away sins; neither were they pleasing unto 
the Lord after Christ the great sacrifice had been 
offered. Heb. 9 : 22 ; 10 : 1-6. 

The law was a schoolmaster to bring to Christ 
the people of God who lived under the Mosaic dis- 
pensation. Gal. 3 : 24. . 

The law was given by Moses, but grace and truth 
came by Jesus Christ. John 1 : 17. 

13 



14 THE ORDINANCES OF THE BIBLE. 

Under the law people could seek revenge; but the 
love of Christ through the gospel swept all enmity 
out of the heart. 

'^Ye have heard that it hath been said, An eye 
for an eye, and a tooth for a tooth: but I say unto 
you, That ye resist not evil: but whosoever shall 
smite thee on thy right cheek, turn to him the other 
also. ... Ye have heard that it hath been said, 
Thou shalt love thy neighbor, and hate thine enemy. 
But I say unto you, Love your enemies, bless them 
that curse you, do good to them that hate you, and 
pray for them which despitefully use you, and per- 
secute you; that ye may be the children of your 
Father which is in heaven. ... Be ye therefore 
perfect, even as your Father which is in heaven is 
perfect." Mat. 5:38-48. 

^^For if ye forgive men their trespasses, your 
heavenly Father will also forgive you: but if ye 
forgive not men their trespasses, neither will your 
Father forgive your trespasses.'' Mat. 6: 14, 15. 

While the law was one of bondage, the gospel 
gave freedom, life, power and faith. It was gooi 
tidings to all nations. It brought about reconcilia- 
tion between the Jews and the Gentiles, such as had 
not been before. And Paul said, ^ * I am not ashamed 
of the gospel of Christ: for it is the power of God 
unto salvation to every one that believeth ; to the Jew 
first, and also to the Greek. For therein is the 
righteousness of God revealed from faith to faith: 
as it is written, The just shall live by faith." Rom. 
1:16,17. 



THE END OF THE LAW. 



After Jesus Christ shed his blood upoi. the cross 
and uttered the words, ^^It is finished/' from that 
time the Mosaic law ceased to exist, and henceforth 
the words sounded forth: ^'That no man is justified 
by the law in the sight of God, it is evident : for, The 
just shall live by faith. And the law is not of 
faith : but. The man that doeth them shall live in 
them. Christ hath redeemed us from the curse of 
the law, being made a curse for us.'' Gal. 3: 11-13. 

The law having been given because of transgres- 
sions. Gal. 3 : 19. Paul said, Before faith came we 
were under the law. Gal. 3 : 23. But Christ came 
to take away our transgressions and to save his peo- 
ple from their sins. 

The law died the death with him upon the cross. 
^^Was crucified with him." All its ordinances and 
requirements were nailed to the cross. Col. 2 : 14. 

Old things passed away, and all things became 
new. 2 Cor. 5 : 17. 

In the third chapter of second Corinthians, Paul 
compares the law and the gospel. He says in the 
third verse, ^'Forasmuch as ye are manifestly de- 
clared to be the epistle of Christ ministered by us, 
written not with ink, but with the Spirit of the liv- 
ing God; not in tables of stone, but in fleshy tables 
of the heart. ' ' 

The law was written on tables of stone, the gos- 
pel written in the heart. 

16 



16 THE ORDINANCES OF THE BIBLE. 

He further says in the sixth verse, ' ' Who also hath 
made us able ministers of the new testament ; not of 
the letter, but of the spirit: for the letter killeth, 
but the spirit giveth life. But if the ministration of 
death, written and engraven in stones, was glorious, 
so that the children of Israel could not steadfastly 
behold the face of Moses for the glory of his counte- 
nance; which glory was to be done a^vay: how shall 
not the ministration of the spirit be rather glorious? 
For if the ministration of condemnation be glory, 
much more doth the ministration of righteousness 
exceed in glory. For even that which was made 
glorious had no glory in this respect, by reason of 
the glory that excelleth. For if that which is done 
away was glorious, much more that which remain- 
eth is glorious." 2 Cor. 3: 6-11. 

Here he speaks of the nature of the law, which 
had been done away by reason of something which 
' ' excelleth. ' ' To make this more clear to the mind we 
will use an illustration. Suppose it is night, dark- 
ness has gathered around. An electric light is shin- 
ing in our midst and this light shines about us so 
brilliantly that we are enabled to do whatsoever is 
required of us as long as we stay with the light. 
But at morning-time when the sun arises in all 
its brilliancy the light is so great that it completely 
sweeps away all darkness, and not only so, but so 
far excels the electric light that it becomes of no 
effect. We may try to obtain light from it, but its 
power is completely gone and its brilliancy sw^ept 
away because of the light which ''excelleth." Al- 



THE END OF THE LAW. 17 

though it answered its purpose during the night- 
time, it has no power nor influence under the 
blazing light of the sun. Just so it is with the 
law, it was glorious, and answered the purpose for 
%\'^hich it was intended, but when faith came and the 
sun of righteousness shone forth in the brilliant rays 
of the gospel, the glory so far exceeded the glory of 
the law that it was completely swept away and be- 
came powerless, or, in other w^crds, came to an end. 

There was a complete change, "old things passed 
away," and all things became new. The new dis- 
pensation took the place of the old; likewise the new 
testament, new covenant and new life. 

Instead of the old sacrifices and offerings as under 
the law, Christ became our sacrifice. The apostle 
sums up the whole matter after speaking of the 
nature of the law, old life, and says: ''Therefore 
if any man be in Christ, he is a new creature: old 
things are passed away; behold, all things are be- 
come new. And all things are of God, who hath 
reconciled us to himself by Jesus Christ, and hath 
given to us the ministry of reconciliation.'' 2 Cor. 
5 : 17, 18. 

He says, ''And that he died for all, that they 
which live should not henceforth live unto them- 
selves, but unto him which died for them, and rose 
again. Wherefore henceforth know we no man after 
the flesh: yea, though we have know^n Christ after 
the flesh, yet now henceforth know we him no more. ' ' 
2 Cor. 5 : 15, 16. 

How were the people of God known before the 



18 THE ORDINANCES OF THE BIBLE. 

death and resurrection of Jesus Christ? They were 
known ' ' after the flesh. ' ' That is they were known 
as Jews, and in order to trace the lineage of a man 
of God he was traced through the generations of 
his ancestry as a Jew. His father was a Jew, his 
grandfather was a Jew, and those throughout the 
line of his ancestry. But after Christ died and 
rose again, the children of God were no longer 
known after the flesh or through Jewish blood. But 
after this time to trace a child of God was to trace 
him to his spiritual birth or to Christ. 

Paul says, ^'Hitherto have we known Christ after 
the flesh, yet now henceforth know we him no more." 
Before his death and resurrection he was known 
as a Jew and of Jewish descent, but since his resur- 
rection he is known as the Son of God. 

Since that time the people of God are not known 
as Jews after the flesh, but from a spiritual stand- 
point. ^'For he is not a Jew, which is one out- 
wardly; neither is that circumcision, which is out- 
ward in the flesh : but he is a Jew, which is one 
inwardly; and circumcision is that of the heart, 
in the spirit, and not in the letter; whose praise is 
not of men, but of God/' Rom. 2 : 28, 29. 



THE ORDINANCES ABOLISHED. 



The Word of God is very clear and explicit con- 
cerning the ordinances which the people of God were 
to observe, and also it makes plain when such should 
cease to be practised. The prophets foretold the 
time when they would be abolished, and after that 
time the strictest observance could not change the 
hearts of the people, nor bring them in favor with 
God, as a better covenant was given with better 
privileges and a fulfilment of better promises than 
that which formerly had been in vogue. 

Saul of Tarsus with all his faithful observance 
of the requirements of the law, with all his zeal 
and knowledge to fulfil the same to the very letter^ 
found himself the ''chief of sinners" when trying to 
live under the law after it was abolished. The law 
or ordinances which has been abolished is no longer 
of any effect or consequence. 

*'Not as Moses, which put a vail over his face, 
that the children of Israel could not steadfastly look 
to the end of that which is abolished: but their 
minds were blinded: for until this day remaineth 
the same vail untaken away in the reading of the 
old testament; which vail is done away in Christ. 
But even unto this day, when Moses is read, the vail 
is upon their heart. ' ' 

The word '^ Moses" here has reference to the law, 
which Paul says ''is abolished"; and those who try 
to live under the teachings of the Old Testament, even 

19 



20 THE ORDINANCES OF THE BIBLE. 

until this day, are blinded to the truth of the gospel, 
but he says the ''vail is done away in Christ." "But 
even unto this da}^, v;hen Moses is read, the vail is 
upon their heart." 2 Cor. 3:13-16. 

At the present time those who try to live under 
the law of Moses in keeping the commandments and 
ordinances, such as the Mosaic sabbath, passover, 
circumcision, etc., have their minds blinded and the 
vail over their face. They must learn that these 
things have been abolished, and turn to the Lord and 
have the vail taken from their hearts through the 
power of the gospel and application of the blood of 
Jesus Christ. 



HOW AND WHEN ABOLISHED. 



After giving the ten commandments to the people 
and instructing them concerning what the Lord re- 
quired of them, Moses said: ''Now these are the 
commandments, the statutes, and the judgments, 
which the Lord your God commanded to teach you, 
that ye might do them, in the land whither ye go 
to possess it. ' ' Deut. 6:1. 

As long as the Jews were considered the people of 
God, they Avere to observe these things while they 
were in the land throughout all their generations. 
The same was to continue ''until the time of reforma- 
tion." Heb. 9:10. The bringing in of the gospel 
brought about the time of the reformation, '^But 



HOW AND WHEN ABOLISHED. 21 

now in Christ Jesns ye who sometimes were far off 
are made nigh by the blood of Christ. For he is our 
peace, who hath made both one, and hath broken 
down the middle wall of partition, between ns ; hav- 
ing abolished in his flesh the enmity, even the law 
of commandments contained in ordinances; for to 
make in himself of twain one new man, so making 
peace; and that he might reconcile both unto God 
in one body by the cross, having slain the enmity 
thereby/' Eph. 2:13-16. 

'^Blotting ont the handwriting of ordinances that 
was against ns, which was contrary to ns, and took 
it ont of the way, nailing it to his cross; and having 
spoiled principalities and powers, he made a shew 
of. them opsnly, triumphing over them in it. Let 
no man therefore judge you in meat, or in drink, 
or in ^respect of an holy day, or of the new moon, 
or of the sabbath days : which are a shadow of things 
to come; but the body is of Christ.'' 

These things mentioned, as Paul says, were only a 
shadow of things to come, and were abolished or 
taken out of the way, having been nailed to the 
cross. 



WHAT ORDINANCES WERE ABOLISHED. 



When Christ gave his life lapon the cross to re- 
deem humanity, he became our sacrifice, and other 
sacrifices and offerings no longer availed anything. 
The dead works of the law ceased, and faith in God 
was required. These offerings and sacrifices ^^ could 
not make him that did the service perfect, as per- 
taining to the conscience; which stood only in meats 
and drinks, and divers washings, and carnal or- 
dinances, imposed on them until the time of the ref- 
ormation.'' Heb. 9:9,10. 

It appears to be very difficult for some to believe 
that the ten commandments have been abolished, 
but we read in Deut. 4 : 13 where God gave the 
commandments to Moses, and Moses said to the 
people, ^'And he declared unto you his covenant, 
which he commanded you to perform, even ten com- 
mandments; and he wrote them upon two tables of 
stone. ' ' And he further says, ' ' The Lord made not 
this covenant with our fathers, but with us, even 
us, who are all of us here alive this day." Deut. 
5:3. 

In the third chapter of second Corinthians in 
speaking of that which was done away he refers to 
that which was written in ''tables of stone." And 
in Eph. 2 : 15 we read that these commandments hsive 
been abolished through the death of Jesus Christ 
wherein he saith, ''Having abolished in his flesh the 
enmity, even the law of commandments contained 

22 



THE OLD TESTAMENT AND THE NEW. 23 

in ordinances; for to make in himself of twain one 
new man^ so making peace." 

The apostle further says in Col. 2: 20, ''Wherefore 
if ye be dead with Christ from the rudiments of the 
world, why, as though living in the world, are ye 
subject to ordinances, . . . after the commandments 
and doctrines of men?" 

The circumcision of the flesh is no longer re- 
quired. Rom. 2 : 25-29. 

All the ordinances of the law were abolished and 
ceased with the Mosaic dispensation, and since then 
the people of God have lived under the gospel dis- 
pensation subject to its ordinances and the com- 
mands of Jesus Christ, 



THE OLD TESTAMENT AND THE NEW. 



Moses was the mediator of the Old Testament, and 
Christ the mediator of the New Testament. ''For if 
the blood of bulls and of goats, and the ashes of an 
heifer sprinkling the unclean, sanctifieth to the pur- 
ifying of the flesh: how much more shall the blood 
of Christ, who through the eternal Spirit offered 
himself without spot to God, purge your conscience 
from dead works to serve the living God? And for 
this cause he is the mediator of the new testament, 
that by means of death, for the redemption of the 
transgressions that were under the first testament, 
they which are called might receive the promise of 



24 THE ORDINANCES OF THE BIBLE. 

eternal inheritance. For where a testament is, there 
must also of necessity be the death of the testator. 

^^For a testament is of force after men are dead: 
otherwise it is of no strength at all while the testa- 
tor liveth. AV hereupon neither the first testament 
was dedicated without blood. For when Moses had 
spoken every precept to all the people according to 
the law, he took the blood of calves and of goats, with 
water and scarlet wool, and hyssop, and sprinkled 
both the book, and all the people, saying. This is 
the blood of the testament which God hath enjoined 
unto you. Moreover he sprinkled with blood both 
the tabernacle, and all the vessels of the ministry. 
And almost all things are by the law purged with 
blood; and without shedding of blood is no re- 
mission.'.' Heb. 9:13-22. 

^^But in those sacrifices there is a remembrance 
again made of sins every year. Fcr it is not possible 
that the blood of bulls and of goats should take 
away sins." Heb. 10:3,4. 

'^But this man, after he had offered one sacrifice 
for sins forever, sat down on the right hand of 
God; from henceforth expecting till his enemies be 
made his footstool." Heb. 10:12,13. 

From the time he gave himself as a sacrifice for 
the people the New Testament was in vogue, and the 
Old passed away and was powerless. 2 Cor. 3 : 14, 15. 



THE OLD COVENANT AND THE NEW. 



The Lord made a covenant with Moses and the 
children of Israel when he delivered them out of 
the hand of the oppressors ; bnt the prophet Jeremiah 
tells of another covenant which the Lord made with 
Israel. He says: ''Behold, the days come, saith the 
Lord, that I will make a new covenant with the house 
of Israel, and with the house of Judah: not accord- 
ing to the covenant that I made with their fathers 
in the day that I took them by the hand to bring 
them out of the land of Egypt; which my covenant 
they broke, although I was an husband unto them, 
saith the Lord: but this shall be the covenant that 
I will make with the house of Israel; After those 
days, saith the Lord, I will put my law in their 
inward parts, and write it in their hearts; and will 
be their God, and they shall be my people. 

''And they shall teach no more every man his 
neighbor, and every man his brother, saying, Know 
the Lord: for they shall all know me, from the least 
of them unto the greatest of them, saith the Lord : for 
I will forgive their iniquity, and I will remember 
their sin no more.'' Jer. 31: 31-34. 

In speaking of these two covenants the apostle 
says, "But now hath he obtained a more excellent 
ministry, by how much also he is the mediator of a 
better covenant, which was established upon better 
promises. For if that first covenant had been fault- 
less, then should no place have been sought fo.' the 

25 



26 THE ORDINANCES OF THE BIBLE. 

second. ... In that he saith, A new covenant, he 
hath made the first old. Now that which decayeth 
and waxeth old is ready to vanish av/ay." Heb. 8: 
6, 7, 13. 

*'Then verily the first covenant had also ordinances 
of divine service and a worldly sanctuary.'' There 
were gifts and sacrifices offered that could not make 
him that did the service perfect, as pertaining to 
conscience; which stobd only in meats and drinks, 
and divers washings, and carnal ordinances, imposed 
on them until the time of the reformation." Heb. 
9:9,10. 

^' Above when he said. Sacrifice and offering and 
burnt-offerings and offering for sin thou wouldest 
not, neither hadst pleasure therein ; which are offered 
by the law; then said he, Lo, I come to do thy 
will, God. He taketh away the first, that he may 
establish the second. By the which will we are sanc- 
tified through the offering of the body of Jesus Christ 
once for all.'' Heb. 10:8-10. 

^'For after that he had said, This is the covenant 
that I will make with them after those days, saith 
the Lord, I will put my laws into their hearts, and 
in their minds will I write them; and their sins 
and iniquities will I remember no more. Now where 
remission of these is, there is no more offering 
for sin." 



THE GOSPEL DISPENSATION. 



The birth of Christ at the little village of Bethle- 
hem was the beginning of a new era, which is gen- 
erally called the Christian era, or gospel dispensa- 
tion. Although he did not preach for a number of 
years after this time, yet it was a time of great re- 
joicing in heaven and on earth. 

His mother *' brought forth her first-born son, and 
wrapped him in swaddling clothes, and laid him in 
a manger; because there was no room for them in 
the inn. And there were in the same country shep- 
herds abiding in the field, keeping watch over their 
flock by night. And, lo, the angel of the Lord came 
upon them, and the glory of the Lord shone round 
about them: and they were sore afraid. And the 
angel said unto them. Fear not : for, behold, I bring 
you good tidings of great joy, which shall be to 
all people. For unto you is born this day in the 
city of David a Savior, which is Christ the Lord. 
And this shall be a sign unto you; Ye shall find the 
babe wrapped in swaddling clothes, lying in a man- 
ger. And suddenly there was with the angel a mul- 
titude of the heavenly host praising God, and saying, 
Glory to God in the highest, and on earth peace, 
good will toward men. ' ' Luke 2 : 7-14. 

^'And the child grew, and waxed strong in spirit, 
filled with wisdom: and the grace o^ God was upon 
him." Luke 2:40. 

When Jesus was about thirty years of age, he came 

27 



28 THE ORDINANCES OF THE BIBLE. 

to John the Baptist to be baptized in the river Jordan. 
''And the Holy Ghost descended in a bodily shape 
like a dove upon him, and a voice came from heaven, 
which said, Thou art my beloved Son; in thee I 
am well pleased.'' Luke 3 : 22. 

From this time he went forth preaching until the 
time of his crucifixion. During this time as the gos- 
pel was being ushered in the law was as a melting 
iceberg ready to vanish away. Jesus said, ''Think 
not that I am come to destroy the law, or the 
prophets: I am not come to destroy, but to fulfil. 
For verily I say unto you, Till heaven and earth 
pass one, jot or one tittle shall in no wise pass from 
the law, till all be fulfilled." 

The law foreshadowed Christ and his gospel; the 
prophets foretold of the same and what should conie 
to pass, and none of the prophecy and requirements 
of the law were to pass by without being fulfilled, 
and when he died upon the cross the last require- 
ment of the law was fulfilled, and was no longer of 
any effect. But when Jesus Christ bowed his head 
and said, "It is finished," there was nothing left 
concerning the law, and the people from that time 
forth were all under the dispensation of the gospel. 

This dispensation was the opening of faith to the 
people. It was opened with power and authority 
from the time that the gospel began to be preached. 
The devils were brought under subjection and cast 
out. There were no more offerings of animals for 
sin. The great sin-offering had been offered, and 
now reigns supreme over all things. We read his 




TliE BAPTISM OF JESUS IN THE RIVER JORDAN. 



JOHN THE BAPTIST AND HIS WORK. 31 

words, ^^All power is given unto me in heaven and 
in earth.'' Mat. 28:18. 

This dispensation will last to the end of time, 
and those who believe on the Lord Jesns Christ will 
have the benefits of his gospel, the same as did the 
people during the time of the apostles. 



JOHN THE BAPTIST AND HIS WORK. 



The prophet Malachi foretold the coming of John, 
and the Lord speaking through him said, "Be- 
hold, I will send my messenger, and he shall pre- 
pare the way before me : and the Lord, whom ye ^seek, 
shall suddenly come to his temple, even the messenger 
of the covenant, whom ye delight in : behold, he shall 
come, saith the Lord of hosts." 

The Lord sent his angel, who informed Zacharias 
and Elizabeth that a son should be born unto them. 
After he was born Zacharias said his name was 
John. 

Mark records the circumstance concerning him 
saying: "The beginning of the gospel cf Jesus Christ, 
the Son of God; as it is written in the prophets, Be- 
hold, I send my messenger before thy face, which 
shall prepare thy way before thee. The voice of one 
crying in the wilderness. Prepare ye the way of the 
Lord, make his paths straight. John did baptize in 
the wilderness, and preach the baptism of repent- 
ance for the remission of sins. 



32 THE ORDINANCES OF THE BIBLE. 

^^And there went out unto him all the land of 
Judea, and they of Jerusalem, and were all bap- 
tized of him in the river of Jordan, confessing their 
sins. And John was clothed with camel's hair, and 
with a girdle of a skin about his loins; and he did 
eat locusts and wild honey; and preached, saying. 
There cometh one mightier than I after me, the 
latchet of whose shoes I am not worthy to stoop 
down and unloose. I indeed have baptized you with 
water: but he shall baptize you with the Holy Ghost. 

'^ And it came to pass in those days, that Jesus came 
from Nazareth of Galilee, and was baptized of 
John in Jordan. And straightway coming up out of 
the water, he saw the heavens opened, and the Spirit 
like a dove descended upon him : and there came 
a voice from heaven, saying, Thou art my beloved 
Son, in whom I am well pleased.'' Mark 1: 1-11. 

This man was sent from God and had authority 
to preach and baptize. It was of him that was said, 
*' There was a man sent from God, whose name was 
John. The same came for a witness, to bear witness 
of the Light, that all men through him might be- 
lieve. He was not that Light, but was sent to bear 
witness of that Light. That was the true Light, 
which lighteth every man that cometh into the world. 
. • . John bare witness of him, and cried, saying, 
This was he of whom I spake. He that cometh after 
me is preferred before me : for he was before me. 
And of his fulness have all we received, and grace 
for grace. 

''For the law was given by Moses, but grace and 




bring forth therefore fruits meet for 
repentance/^ mat. 3:8. 
john baptizing in the river jordx\n. * 



JOHN THE BAPTIST AND HIS WORK. 35 

truth came by Jesus Christ. . . . And this is the 
record of John, when the Jews sent priests and 
Levites from Jerusalem to ask him, 

''Who art thou? 

''And he confessed, and denied not; but confessed, 
I am not the Christ. 

"And they asked him, What then? Art thou 
Elias ? 

"And he saith, I am not. 

"Art thou that prophet? 

"And he answered, No. 

"Then said they unto him. Who art thou? that 
we may give an answer to them that sent us. What 
sayest thou of thyself? 

"He said, I am the voice of one crying in the 
wilderness. Make straight the way of the Lord, as 
said the prophet Esaias. And they which were sent 
were of the Pharisees. And they asked him, and 
said unto him, 

"Why baptizest thou then, if thou be not that 
Christ, nor Elias, neither that prophet? 

"John answered them, saying, I baptize with 
water: but there standeth one among you, whom ye 
know not ; he it is, who coming after me is preferred 
before me, whose shoe's latchet I not worthy to 
unloose." John 1:6-27. 

He was called John the Baptist. "In those days 
came John the Baptist, preaching in the wilderness 
of Judea, and saying. Repent ye: for the kingdom 
of heaven is at hand.'' Mat. 3:1,2. 

He was faithful in his work, preached without 



36 THE ORDINANCES OF THE BIBLE. 

compromise, would not baptize the Pharisees and 
Sadducees, because they would not repent nor meas- 
ure up to the truth. He called them a generation 
of vipers and said, ''Bring forth fruits meet for 
repentance." 

Because of his trueness to God he was cast into 
prison and beheaded. However, it can well be said 
of him, he was obedient unto the Lord, faithfuHy 
fulfilling his calling and performing his work in 
fulfilment of the Word of God. 



PREACHING THE GOSPEL OF THE 
KINGDOM. 



^'The law and the prophets were until John: since 
that time the kingdom of God is preached, and every 
man presseth into it." Luke 16:16. 

After Jesus was baptized in the river Jordan by 
John the Baptist, he first went into the wilderness, 
being led there by the spirit, where he was tempted 
of the devil. Here he fasted forty days and forty 
nights and then the tempter came, but Jesus met 
him with the words, /^ It is written," and not only 
so, but he told him what was '^written," rebuked 
him and said: ^^Get^ thee hence, Satan: for it is 
written, Thou shalt worship the Lord thy God, and 
him only shalt thou serve. Then the devil leaveth 
him, and, behold, angels came and ministered unto 
him." Mat. 4:10,1L 

**Now when Jesus had heard that John was cast 



PREACHING THE GOSPEL OP THE KINGDOM. 3? 

into prison, he departed into Galilee ; and leaving 
Narzareth, he came and dwelt in Capernanm, which 
is upon the seacoast, in the borders of Zabulon and 
Nephthalim ; that it might be fulfilled which was 
spoken by Esaias the prophet, saying. The land of 
Zabulon, and the land of Nephthalim, by the way 
of the sea, beyond Jordan, Galilee of the Gentiles; 
the people which sat in darkness saw great light; 
and to them which sat in the region and shadow of 
death light is sprung up. From that time Jesus 
began to preach, and to say, Repent: for the kingdom 
of heaven is at hand.'' Mat. 4:12-17. 

When he sent out his twelve disciples he said. As 
ye go, preach, saying, The kingdom of heaven is at 
hand. He told them what they would have to meet, 
but said if they shall deliver you up, take no thought 
how or what ye shall speak; for it shall be given 
you in that same hour what ye shall speak. For it 
is not ye that speak^ but the Spirit of your Father 
which speaketh in you. Mat. 10 : 19, 20. 

Afterwards he sent out other seventy also into the 
cities and places where he himself would come, and 
gave them a similar commission to that of the twelve, 
and he said to them, *^Heal the sick that are there- 
in, and say unto them, The kingdom of God is come 
nigh unto you. But into whatsoever city ye enter, 
and they receive you not, go your ways out into the 
streets of the same, and say. Even the very dust of 
your city, which cleaveth on us, we do wipe off 
against you: notwithstanding be ye sure of this, 
that the kingdom of God is come nigh unto you/' 



THE MINISTRY OF JESUS. 



Wben John the Baptist was baptizing in the 
river Jordan, he made the people to understand that 
he was not the Christ, but said: ''I indeed baptize 
you* with water unto repentance: but he that cometh 
after me is mightier than I, whose shoes I am not 
worthy to bear: he shall baptize you with the Holy 
Ghost, and with fire.'' Mat. 3 : 11. 

^^4nd Jesus, when he w^as baptized, went up 
straightway out of the water: and, lo, the heavens 
were opened unto him, and he saw the Spirit of God 
descending like a dove, and lighting upon him: and 
lo a voice from heaven, saying. This is my beloved 
Son, in whom I am well pleased." Mat. 3:16,17. 

After this he was led into the wilderness, where 
he was tempted of the devil. He then went into 
Galilee and began his ministry. ^^From that time 
Jesus began to preach, and to say. Repent: for the 
kingdom of heaven is at hand.'' Mat. 4:17. 

''And Jesus went about all Galilee, teaching in 
their synagogues, and preaching the gospel of the 
kingdom, and healing all manner of sickness and 
all manner of disease among the people. And his 
fame went throughout all Syria: and they brought 
unto him all sick people that were taken with divers 
diseases and torments, and those which were pos- 
sessed with devils, and those which were lunatic, and 
those that had the palsy; and he healed them.'' Mat 
4:23,24. 

38 



THE MINISTRY OF JESUS. 39 

His ministry was one of power and authority. 
And ^'the people were astonished at his doctrine: 
for he taught them as one having authority, and not 
as the scribes." Mat. 7:28,29. 

His words were so effectual that when the officers 
were sent to arrest him, they so keenly felt the power 
and influence of the Holy Spirit that they did not 
take him, and when asked their reasons for not do- 
ing so, the officers answered, '^ Never man spake like 
this man.'' John 7:46. 

He met the greatest opposition, and endured 
severe persecutions, was buffeted and spit upon, 
and gave the people to understand that they were 
not to follow him for the wealth of this world. He 
said at one time, *' Foxes have holes, and the birds 
of the air have nests ; but the Son of man hath not 
where to lay his head." Luke 9:58. 

He fasted and spent much time in prayer. His life 
was one of humility and without sin. He set an 
example for others to follow. The apostle says, ^'For 
even hereunto w^ere ye called: because Christ also 
suffered for us, leaving us an example, that ye should 
follow his steps: who did no sin, neither was 
guile found in his mouth: who, when he was reviled, 
reviled not again; when he suffered, he threatened 
not; but committed himself to him that judgeth 
righteously: who his own self bare our sins in his 
own body on the tree, that we being dead to sins, 
should live unto righteousness: by whose stripes ye 
were healed." 1 Pet. 2:21-24. 

While he was here on earth he said, *^As long as 



46 ^HE ORDINANCES OF THE BIBLE. 

I am in the world, I am the light of the world." 
John 9 : 5. 

"Then spake Jesus again unto them, saying, I am 
the light of the world: he that followeth me shall 
not walk in darkness, but shall have the light oC 
life.'' John 8:12. 

To his followers he said, ''Ye are the light of the 
world. . . . Let your light so shine before men, 
that they may see your good works, and glorify your 
Father which is in heaven." Mat. 5: 14-16. 

At one time when the Jews marveled at his teach- 
ing Jesus answered them, and said, ''My doctrine ii; 
not mine, but his that sent me. If any man will do 
his will, he shall knoAv of the doctrine, whether it 
be of God, or whether I speak of myself. He that 
speaketh of himself seeketh his own glory: but he 
that seeketh his glory that sent him, the same is 
true, and no unrighteousness is in him." John 7: 
16-18. 



ORDINATION OF THE DISCIPLES. 



Soon after the beginning of the ministry of Jesus, 
as he was walking by the sea of Galilee, he saw some 
fishermen casting a net into the sea. "And he saith 
unto them. Follow^ me, and I will make you fishers 
of men. And they straightway left their nets, and 
followed him." He meant by this that he would 
send them forth to preach the gospel and enable them 



ORDINATION OF THE DISCIPLES. 41 

to rescue souls from sin. Some time after this the 
time came for him to send forth some ministers into 
the world to preach the gospel of the kingdom. 

''And when he had called unto him his tw^elve 
disciples, he gave them power against unclean spirits, 
to cast them out, and to heal all manner of sickness 
and all manner of disease. Now the names of the 
twelve apostles are these: The first, Simon, who is 
called Peter, and Andrew his brother; James the 
son of Zebedee, and John his brother; Philip, and 
Bartholomew; Thomas, and Matthew the publican; 
James the son of Alphaeus, and Lebbasus, whose sur- 
name was Thaddj:^us; Simon the Canaanite, and 
Judas Iscariot, who also betrayed him. These twelve 
Jesus sent forth, and commanded them, saying, Go 
not into the way of the Gentiles, and into any city 
of the Samaritans enter ye not : but go rather to the 
lost sheep of the house of Israel. And as ye go, 
preach, saying. The kingdom of heaven is at hand, 
Heal the sick, cleanse the lepers, raise the dead, 
cast out devils: freely ye have received, freely give. 
Provide neither gold, nor silver, nor brass in your 
purses, nor scrip for your journey, neither two coats, 
neither shoes, nor yet staves: for the workman is 
worthy of his meat. . . . And fear not them which 
kill the body, but are not able to kill the soul: but 
rather fear him which is able to destroy both soul 
and body m nell." Mat. 10: 1-28. 

It will be observed that he gave them the same 
power to cast out devils as that which he had ex- 
ercised himself, also to heal all manner of sickness 



42 THE OUDlNANCES OF THE BIlBLE. 

and all manner of disease. He told them- of the 
persecutions that they would receive, how they would 
be scourged in the synagogue and delivered up be- 
fore the rulers, and that they might expect a similar 
treatment to that of their Master. He gave them 
the power and authority for their work and sent 
them out in a way that they would be obliged to 
trust wholly in him; not only to convince them of 
his power and ability respecting their faith, but thai 
they in this way might be an example of faith unto 
others. They were not even allowed a walking-stick 
at first. After telling them, of certain things they 
were not to take with them he said, ^'Nor yet staves.'' 

And again we read he sent them forth ''and com- 
manded them that they should take nothing for their 
journey, save a staff only.'' Mark 6:8. 

Some time after this when they had been thorough- 
ly tested, and proved themselves true to their calling, 
''He said unto them, When I sent you without purse, 
and scrip, and shoes, lacked ye anything? And they 
said. Nothing. Then said he unto them. But now, 
he that hath a purse, let him take it, and likewise his 
scrip." Luke 22:35,36. 

They had been tried and were true and obedient 
unto his word. Now he could send them forth with 
or without money and provisions. 

At one time after giving them an example of the 
powder of his word, he said unto them, "Have faith 
in God. For verily I say unto you. That whosoever 
shall say unto this mountain, Be thou removed, and 
be thou east into the sea ; and shall not doubt in his 



THE LAST COMMISSION. 43 

heart, but shall believe that those things which he 
saith shall come to pass; he shall have whatsoever ha 
saith. Therefore I say unto you, What things soever 
ye desire, when ye pray, believe that ye receive them, 
and ye shall have them.'' Mark 11: 22-24. 

Mark in speaking cf them says, ^^ And he ordained 
twelve that they should be with him, and that he 
might send them forth to preach and have power to 
heal sicknesses and to cast out devils. ' ' They not only 
received the commission, but *^they went out, and 
preached that men should repent. And they cast 
out many devils, and anointed with oil many that 
were sick, and healed them. ' ' Mark 6 : 12, 13. 



THE LAST COMMISSION. 



During the time that Jesus wa^ with his apostles 
he taught them the things concerning his kingdom, 
and manifested his power in their presence; also 
clothed them with power and authority that they 
might be able to do his bidding. On the night of his 
betrayal he set an example before them and gave 
them commandments to observe. See John 13 : 4-17 ; 
Mat. 26:26-28; Mark 14:22-24; Luke 22:19,20; 
1 Cor. 11:23-26. 

Then after his death upon the cross and his 
resurrection from the tomb, and after having given 
example and command for them to do those things, 
he told them to go and teach others all the things 



44 THE ORDINANCES OF THE BIBLfi. 

that he had commanded. He appeared unta the 
eleven as they were gathered together, ^^And he said 
unto them, Go ye into all the world, and preach the 
gospel to every creature. He that believeth and is 
baptized shall be saved; but he that believeth not 
shall be damned. And these signs shall follow them 
that believe: In my name shall they cast out devils; 
they shall speak with new^ tongues; they shall take 
up serpents; and if they drink any deadly thing, it 
shall not hurt them; they shall lay hands on the 
sick, and they shall recover. ' ' Mark 16 : 15-18. 

And he said unto them, ^^AU power is given unto 
me in heaven and in earth. Go ye therefore, and 
teach all nations, baptizing them in the name of the 
Father, and of the Son, and of the Holy Ghost: 
teaching them to observe all things whatsoever I 
have commanded you : and, lo, I am with you alway, 
even unto the end of the world. Amen.'' Mat. 28: 
18-20. 

''So then after the Lord had spoken unto them, 
he was received up into heaven, and sat on the right 
hand of God. And they went forth, and preached 
everywhere, the Lord working with them, and con- 
firming the word with signs following. Amen. ' ' Mark 
16 : 19, 20. 



WHAT ARE THE NEW TESTAMENT 
ORDINANCES. 



In writing to the Colossian brethren Paul made 
mention to them concerning the ordinances of the 
law, which he said ' ' are a shadow of things to come ; 
but the body is of Christ. Let no man beguile you 
of your reward in a voluntary humility and worship- 
ing of angels, intruding into those things which he 
hath not seen, vainly puffed up by his fleshly mind, 
and not holding the Head, from Avhich all the body 
by joints and bands having nourishment ministered, 
and knit together, increaseth with the increase of 
God. Wherefore if ye be dead with Christ from the 
rudiments of the world, w^hy, as though living in the 
world, are ye subject to ordinances, . . . after the 
commandments and doctrines of menf" He taught 
them to no longer be under the ordinances of the 
law, but to give honor to Jesus Christ and his 
commands. 

The New Testament ordinances are the religious 
rites of the church of God as recorded in the New 
Testament, as observed by Christ and his apostles 
and enjoined upon his people. The first of these is 
baptism. Jesus set the example. 

*'Then cometh Jesus from Galilee to Jordan unto 
John, to be baptized of him. 

**And Jesus^ when he was baptized, went up 
straightway out of the water: and, lo, the heavens 
were opened unto him, and he saw the Spirit of 
God descending like a. dove, and lighting upon him: 

45 



46 THE ORDINANCES OF THE BIBLE. 

and lo a voice from heaven, saying, This is my be- 
loved Son, in whom I am well pleased." Mat. 3;13, 
16,17. 

Jesus himself instituted baptism as now observed 
by Christians. John 3 : 22-30 ; 4:12. Hq commanded 
all believers on him to be baptized. When he met 
with the eleven after his death and resurrection he 
said unto them,' 'Go ye into all the Avorld, and preach 
the gospel to every creature. He that believeth and 
is baptized shall be saved; but he that believeth not 
shall be damned. ' ' Mark 16 : 15, 16. 

' ' Go ye therefore, and teach all nations, baptizing 
them in the name of the Father, and of the Son, and 
of the Holy Ghost: teaching them, to observe, all 
things whatsoever I have commanded you: and, lo, 
I am with you alway, even unto the end of the 
world. Amen." Mat. 28:19,20. 

He established the ordinance of feet-washing. On 
the night of his betrayal he washed the feet of his 
disciples and instructed them to continue the observ- 
ance, giving them the promise of a blessing for 
their future obedience to the same. 

He said, ''If I then, your Lord and Master, have 
washed your feet ; ye also ought to wash one 
another's feet. For I have given you an example, 
that ye should do as I have done to you. Verily, 
verily, I say unto you. The servant is not greater 
than his lord; neither he that is sent greater than 
he that sent him. If ye know these things, happy are 
ye if ye do them.'' John 13: 14-17. 

He also instituted the Lord's Supper. He took 



WHAT ARE THE NEW TESTAMENT ORDINANCES. 47 

the bread and brake it as a representation of liis 
broken body, and the cup, showing forth his blood 
shed for the remission of sins, and after returning 
thanks gave it to his disciples and told them to eat 
and drink in remembrance of him. 

^^And he took bread, and gave thanks, and brake 
it, and gave unto them, saying. This is my body 
which is given for you: this do in remembrance of 
me. Likewise also the cup after supper, saying. 
This cup is the new testament in my blood, which is 
shed for you." Luke 22:19,20. 

Many years after this Paul in writing to the Cor- 
inthian church said: ''For I have received of the 
Lord that which also I delivered unto you. That the 
Lord Jesus the same night in which he was betrayed 
took bread : and when he had given thanks, he brake 
it, and said, Take, eat: this is my body, which is 
broken for you: this do in remembrance of me. 
After the same manner also he took the cup, when 
he had supped, saying. This cup is the new testament 
in my blood : this do ye, as oft as ye drink it, in re- 
membrance of me. For as often as ye eat this bread, 
and drink this cup, ye do shew the Lord^s death till 
he come." 1 Cor. 11:23-26. 

There are other things enjoined upon the children 
of God, which are classed more as a duty than an 
ordinance, nevertheless are necessary and can not be 
classed as non-essentials; such as the holy kiss, 
lifting up holy hands, prayer, fasting, etc. 

Such things as were enjoined upon the apostolic 
church, and which Jesus Christ commanded by ex- 



48 THE OKDlNxVNCES OF THE Bliii.:.. 

amp4e and otherwise to be observed, are still binding 
iipcn th" church of God, and will be as long as God 
has a church here upcn earth. Those who oppose 
the observance of the e things do it to the detriment 
of their sculs in cppositicn to God and his precious 
Word. 

AVlien Je^us Christ thus set an example and gave 
a commandment to his people, it was not for them 
to lienor its observance for a short time, then drop 
it, but he meant for them to be obedient unto his 
word, and he told his disciples to go forth "teaching 
them to observe all things whatsoever I have com- 
manded you : and, lo, I am with you alway, even unto 
the end of the world. Amen." Mat. 28:20. He 
meant until the end of the world should his word 
be honored and his commandments fulfilled. 



BAPTISM AND WHAT IT MEANS. 



Jesus Christ shed his blood upon the cross for the 
salvation of sinners. And John says, "If we confess 
our sins, he is faithful and just to forgive us our 
sins, and to cleanse us from all unrighteousness." 
1 John 1 : 9. 

And Jesus says, "He that believeth and is bap- 
tized shall be saved; but he that believeth not shall 
be damned." Mark 16:16. 

Then a command given to every child of God is 
to be baptized, and this command should be obeyed. 
While it is not a saving ordinance, yet it is one 




A DEATH SCENE, 



BAPlIbM AND WHAT IT MEANS. 51 

that must be observed after we are saved. Christ set 
us the example by himself being baptized in the river 
Jordan. He was not a sinner, and did not have to 
be baptized in order to get salvation. He commanded 
his disciples to go into all the world and preach the 
gospel, and said, ''He that believeth and is baptized 
shall be saved.'' Mark 16:16. 

''Baptizing them in the name of the Father, and 
of the Son, and of the Holy Ghost.'' Mat. 28 : 19. 

It was not long after this until Peter preaching 
by the power of the Holy Spirit on the day of 
Pentecost set forth the Word of God with such power 
that the people were convicted of their sinful con- 
dition and cried out : ' ' Men and brethren, what shall 
we do? Then Peter said unto them. Repent and be 
baptized every one of you in the name of Jesus Christ 
for- the remission of sins, and ye shall receive the 
gift of the Holy Ghost." Acts 2:37,38. 

Some get the idea from this that water washes 
away the sins, but such is not the case. People are 
baptized because they have been cleansed from their 
sins, which have been remitted through the blood of 
Jesus by believing on him. It is only a ceremonial 
or figurative washing of sins; an outward manifes- 
tation or testimony of an inward work already 
wrought in the heart through the blood. 

As circumcision under the law followed natural 
birth, baptism under the gospel follows spiritual 
birth. 

The ceremonial performance concerning the cleans- 
ing of a leper as recorded in Lev. 14 : 1-8 is a beauti- 



52 THE ORDINANCES OF THE BIBLE. 

fill type or representation of salvation and baptism. 
The two birds typify Christ and the Holy Spirit. 
The leper was sprinkled with blood by the priest and 
pronounced clean, but w^as afterwards commanded to 
''wash himself in water,'' as a fulfilment of the law 
because he had been cleansed. 

In like manner baptism in water is required after 
a person has been cleansed from his sins by the blood 
of Jesus, which is an outward signification to the 
people of an inward cleansing, and represents a wash- 
ing or cleansing only in a figurative sense. ''Not the 
putting away of the filth of the flesh, but the answer 
cf a good conscience toward God." 1 Pet. 3: 21. 

It was in this sense that Paul received the washing 
away of sins. He had been the chief of sinners, 
persecuting the church of God, and God struck him 
with blindness and made him to understand that it 
was Jesus whom he was persecuting. Then he became 
sorry and repented of his evil doings, insomuch that 
when Ananias came to him and said, "Brother Saul, 
receive thy sight," his eyes were opened and he 
looked upon him. Saul was now fully saved. And 
Ananias said to him, "Now why tarriest thou? arise, 
and be baptized, and wash away thy sins, calling on 
the name of the Lord. ' ' He was not to have his sins 
swept away by the offering of sacrifices and obedience 
to the law, as he had believed during the past, but 
receive this by "calling on the name of the Lord"; 
and the baptism was only a washing in a figurative 
sense. 

To make this point more clear we refer to a later 



BAPTISM AND WHAT IT MEANS. 53 

incident in the ministry of Peter in Acts 10 : 47, 48, 
where he said: ''Can any man forbid water, that 
these should not be baptized, which have received the 
Holy Ghost as well as we ? And he commanded them 
to be baptized in the name of the Lord. ' ' Here were 
persons, who not only had their sins forgiven, but 
had received the Holy Ghost through the sanctifying 
power and grace of God. It would do no good to 
baptize a person before his sins were forgiven; he 
would only go down a dry sinner and come up a 
wet one. 

Simply sprinkling or pouring water upon the per- 
son is not baptism, but it is to go down into the 
water and be immersed, which represents a burial, as 
the Word says: ''Buried with him in baptism, where- 
in also ye are risen with him through the faith of 
the operation of God, who hath raised him from the 
dead.'' Col. 2:12. 

To be baptized means to be submerged, buried. 
"Therefore we are buried with him by baptism into 
death: that like as Christ was raised up from the 
dead by the glory of the Father, even so we also 
should walk in newness of life.'' Rom. 6:4. 

The washing away of sins is by the power of God 
through the shed blood of our Lord Jesus Christ. As 
we read in Rev. 1: 5, "Unto him that loved us, and 
washed us from our sins in his own blood.'' 



WHO ARE CANDIDATES FOR BAPTISM. 



There are many opinions concerning who are 
proper candidates for baptism, but the Word of God 
is so plain en the subject that there need be no doubt 
in the mind of any one notwithstanding the various 
opinions of men. 

When Jesus and his apostles came preaching the 
gospel of the kingdom, the first thing they taught the 
people was to repent of their sins, and believe on the 
Lord Jesus Christ for forgiveness. They then wer3 
fit subjects for baptism. Even John the Baptist 
would net baptize people until .they had repented 
and manifested the same in their life. ^^When he 
saw many of the Pharisees and Sadducees come to 
his baptism, he said unto them, O generation of 
vipers, who hath warned you to flee from the wrath 
to come? Bring forth therefore fruits meet for re- 
pentance : and think not to say within yourselves, 
We have Abraham to our father: for I say unto you, 
that God is able of these stones to raise up children 
unto Abraham. '' Mat. 3:7-9. He required of them 
fruits meet for repentance and a change in their life 
before baptism. 

Jesus told his disciples to preach the gospel, and he 
that believeth and is baptized shall be saved. He 
required believing first. On the day of Pentecost 
when Peter was preaching and the people began to 
inquire what they should do, Peter said, ^^ Repent 

54 



WHO ARE CANDIDATES FOR BAPTI.-M. 55 

and be baptized." In no place were tbey commanded 
to be baptized and then repent and get right with 
God. Baptism dees not save a person from his sins, 
and one is not fit to be baptized until he repents and 
believes for forgiveness of his sins ; then it is his 
duty to be baptized. 

We read that some were baptized immediately after 
repentance (Acts 2: 38-41), and before they received 
the Holy Ghost. 

^'Now when the apostles which were at Jerusalem 
heard that Samaria had received the word of God, 
they sent unto them Peter and John : who, when they 
were come down,^ prayed for them, that they might 
receive the Holy Ghost: (for as yet he was fallen 
on none of them : only they were baptized in the 
name of the Lord Jesus). Then laid they their hands 
on them, and they received the Holy Ghost. Acts 8 : 
14-17. 

There were others who were not baptized until 
after they were sanctified or received the Holy Ghcst. 
' ' Can any man forbid water, that these should not be 
baptized, which have received the Holy Ghost as weli 
as we? And he commanded them to be baptized in 
. the name of the Lord. ' ' Acts 10 : 47, 48. 

This scripture overthrows the doctrine which for- 
bids water baptism, as here we see that it was re-' 
quired after they had received the Holy Ghost. This 
also proves that it is not a saving ordinance, because 
it was required after they were fully saved. It 
would not be Scriptural to -baptize a sinner, as his 
heart would be in the same condition after the per- 



56 THE ORDINANCES OF THE BIBLE. 

formanee as before. The baptism would not change 
his spiritual condition one iota. 

To baptize an infant would not be Scriptural, as 
only believei-s are to be baptized, and an infant is 
not capable of believing the Word of God; but the 
atonement covers the case of every infant, and all 
who are not capable of believing, and in such cases 
baptism is not required. 

Those who believe that baptism saves thenl gen- 
erally do not believe that a person can live free from 
sin, but sin more or less every day ; then according 
to their doctrine such persons would have to be bap- 
tized more or less every day. The better way is to 
learn what the Word of God says and obey it. 



THE MODE OF BAPTISM. 



' = The proper mode of baptism is a subject of con- 
'siderable discussion among professing Christians 
and religious teachers ; but when we turn to the Word 
of God and find what it teaches, the whole matter 
is open before us clear and plain and easy to be un- 
derstood. To baptize means immerse, to plunge un- 
der, to bury, a complete submerging. 

Baptism as shown in the New Testament repre- 
sents the death and burial of cur Lord Jesus Christ 
and his resurrection. ^'Know ye not, that so many 
of us as were baptized into Jesus Christ were bap- 




BURIED. 




^^BURIED WITH HIM IN BAPTISM/^ COL. 2: 12. 
ACCORDING TO THE SPRINKLER ^S IDEA. 



THE MODE OF BAPTISM. 61 

tized into his death? Therefore we are buried with 
him by baptism into death: that like as Christ was 
raised up from the dead by the glory of the Father, 
even so we also should walk in newness of life. For 
if we have been planted together in the likeness of 
his death, we shall be also in the likeness of his 
resurrection/' Rom. 6:3-5. 

Literal baptism in water is an external manifesta- 
tion of the spiritual or internal work of the heart; 
and the baptism into Jesus Christ or into his death 
being a spiritual work and represented as a burial, 
the baptism in water is in like manner represented 
by the burial; and as our souls are inducted into 
Christ by a burial, or submerged by the Holy Spirit, 
in like manner our bodies are buried in the watery 
grave and entirely submerged or covered. Whether 
this is done by going down into the water and being 
placed beneath the waves and being put down be- 
neath its surface, or while standing in the water 
the rolling waves completely submerge or cover, or 
whether the applicant is plunged into the water that 
is coming from falls above, does not matter, so it 
fulfils the representation of a burial as set forth in 
the Word of God. 

When Jesus went down into the river Jordan to set 
the example for those who follow, who believe upon 
him, he did not go there to have a little water 
sprinkled upon him, or a cupful poured upon him, 
but lie went down into that water to fulfil the teach- 



62 THE ORDINANCES OF THE BIBLE. 

mgs of the New Testament, that his example might 
be represented as a burial. 

M^heii a man is dead he is then ready to be placed 
in the casket and prepared for burial. As his friends 
look upon his lifeless form they realize that he is no 
longer a pilgrim in this world. So it is with the 
Christian, who has been delivered out of the king- 
dom of Satan into the kingdom of the Lord Jesus 
Christ; he is dead to this world, as Jesus said in 
his last prayer to the Father concerning his disciples: 
' ' I have given them thy word ; and the world hath 
hated them, because they are not of the world, even 
as I am not of the world. I pray not that thou 
shouldest take them out of the world, but that thou 
shouldest keep them from the evil. They are not of 
the world, even as I am not of the world.'' John 17: 
14-16. The one who has believed upon Christ and 
becomes thus dead to the world goes forth fulfilling 
the command of Jesus and is immersed in the watery 
grave in accordance with the words cf Jesus. 

The friends cf the man who lies dead in the 
casket follow him to the grave. The casket is lowered 
to the bottom of the grave, and Avhen everything else 
is in readiness, some one takes a handful cf dirt and 
sprinkles it down over the corpse, and pronounces the 
man buried. Would that be an ideal of any one of 
common sense concerning the proper mode of burial ? 
Surely not. 

Now let us consider what some people look upon a:s 
baptism. Some one realizes himself a sinner, ac- 
cepts Christ and learns from the Word' of God that 




m 




BURIED. 



r 







^^BURIED WITH HIM IN BAPTISM.'^ COL. 2:12. 

ACCORDING TO THE IDEA OF THOSE WHO POUR. 



THE MODE OF BAPTISM. 67 

he must be baptized. The minister says, It is not 
necessary to go to the trouble of going to the river 
or going down into a pool and get wet, but all that 
is required is a few drops of water sprinkled upon 
the head, accompanied by a short ceremony. The 
applicant takes his seat. The minister applies a few 
drops of water, and the one over whom the ceremony 
has been performed believes that he has been bap- 
tized; or in other words, the AVord of God fulfilled 
wherein it says, '^Buried with him in baptism." Col. 
2:12. 

This is no more of a fulfilment of the command 
of Jesus Christ to be baptized than it was to pro- 
nounce the man buried upon whom only a handful 
of dirt was poured. 

Again we turn to the man in the grave and take 
up some one's else theory of burying the dead. 
Another man takes a shovel and pours a shovel of 
dirt down over the corpse, tells his friends the man 
is buried, and goes his way ; but this does not seem to 
satisfy his friends, who have a proper idea of the 
meaning of burial. 

On the other hand we will consider another view 
of what some people consider baptism. The minister 
will take the applicant to the altar, or to a place of 
water, and have him kneel while he pours a cup of 
water on the applicant's head, a^ he repeats a short 
ceremony and pronounces the man baptized. But yet 
this baptism is no nearer the ideal, nor in line with 
the Word of God, than was the pouring of dirt upon 



68 THE ORDINANCES OF THE BIBLE. 

the casket of the dead man the proper method of 
burial. 

Returning again to the grave of the one who lies 
in the casket, we find men who have a proper idea of 
burial have filled it full aud finished it in every re- 
spect, completely covering the man who lies far be- 
neath the surface. As their work is finished every 
one is satisfied that that man is buried. 

In like manner, as we turn to the one who has' 
been saved from sin and follows the Word of God in 
the act of baptism; as he gees down into the Avater, 
whether in the river, lake cr pool, and in the name 
of the Father, and of the Son, and of the Holy Ghost 
is placed beneath the surface of the water by the 
act of immersion, it can be truly said of that man 
that he is ^^ buried with him in baptism." Col. 2: 12, 
There is no room for quibbling about the matter, no 
room for doubts or fears to arise, as to whether or 
not the work has been properly performed. It is 
according to the teachings of the Word of God and 
the example of Jesus himself. 





BURIED. 




"buried with him in BAniSM/^ COL. 2:12. 



TRIUNE BAPTISM. 



There are people who believe that the only mode 
of baptism is immersion, but because Jesus in his last 
commission to his disciples said, ''Go ye therefore 
and teach all nations, baptizing them in the name 
of the Father, and of the Son, and of the Holy 
Ghost," they conclude that they must be buried in 
the watery grave three times in order to fulfil this 
scripture. But this is only overdoing the matter. 
It is just as unnecessary as it would be to take a 
dead man and put him in the grave, and after cover- 
ing him up then take him up and repeat the act until 
he had been buried three times. 

It would seem ridiculous for a man to go into the 
business house of the firm known as Smith, Jones & 
Brown and purchase $10.00 w^orth of goods of Mr. 
Smith and pay him for them; then in order to be 
sure the goods are properly bought take them to 
Mr. Jones of the same firm and say, Mr. Jones, I 
bought these goods of Mr. Smith, now I want to pur- 
chase them from you, as you belong to the same 
firm, and I want to be sure and have it done right 
and know that I have purchased them in a business- 
like manner. He then takes them to Mr. Brown and 
tells him how he has bought the goods of Mr. Smith 
and Mr. Jones and now desires to complete the pur- 
chase by purchasing them from him. They would 
surely think such a man was deranged or very ignor- 

73 



74 THE ORDINANCES OF THE BIBLE. 

ant concerning business, as what is purchased from 
one member of the firm is purchased from the entire 
firm, as the three make up the one firm, and to do 
business with one is to do business with all of them, 
and does not require three purchases. 

The Father, Son and • Hcly Ghcst make up the 
heavenly firm, and business done with either one is 
done in the firm name of all three, and it only takes 
one burial or baptism to baptize in the name of all 
three. 

Furthermore those who believe and practise triune 
baptism generally take their applicants into the water 
and have them kneel down in the water, which comes 
up probably to their waist, then as they repeat the 
ceremony they plunge their head and the remainder 
of their body under in the name of the Father, raise 
their head and put it under again in the name of 
the Son, and in like manner the third time in the 
name of the Holy Ghost ; thus the lower part of the 
body is buried once and the upper part three times. 

It would be like taking the dead man mentioned 
who was buried and pulling his head out of the 
grave and putting it back, and repeating until he had 
been buried three times. And again they generally 
baptize face foremost, claiming that it is to be done 
in the likeness of Christ's death, because he bowed 
his head upon the cross and died. But we read in 
Rom. 6:5, ''For if we have been planted together 
in the likeness of his death, we shall be also in the 
likeness of his resurrection.'' 

The tenth verse explains the likeness of his death, 




PURCHASING GOODS FROM THE FJRM OF 
SMITH, JONES & BROWN. 



SPRINKLING. 77 

'^For in that lie died, he died unto sin once: but in 
that he liveth, he liveth unto God. ' ' The death which 
he died was unto sin, and in order for us to imi- 
tate the likeness of his death we must die to sin; 
as he says in the eleventh verse, ^'Likewise reckon ye 
also yourselves to be dead indeed unto sin, but alive 
unto God through Jesus Christ our Lord." 

The action in baptism here has nothing to do with 
that part of it, as the baptism here has no reference 
to his bowing his head upon the cross. "When we 
realize the Father, Son and Holy Ghost agree in one, 
and make up the same firm, we can realize that when 
the apostles baptized as is recorded of them, and re- 
peated the words, ^^The Father, Son and Holy 
Ghost," or, ^^In the name of the Lord Jesus," or, 
^'In the name of the Lord," that it was in accord- 
ance with the teachings of Christ. 



SPRINKLING. 



Because of false teaching and misapplication of 
the Word of God many have been deceived concern- 
ing baptism, believing that it does not matter whether 
a person is immersed, sprinkled or poured upon in 
fulfilment of the command of Jesus. However, it is 
generally the case among religious teachers, who set 
forth the idea of sprinkling, that xhey are not will- 
ing to obey the Word of God in taking the applicant 
into the water, and they misapply the words of the 



78 THE ORDINANCES OF THE BIBLE. 

prophet, the words of Paul and others, in order to 
justify themselves in their teaching. 

The Lord speaking through the prophet Ezekiel 
in making mention of the time of the gospel dispen- 
sation said: ^^Then will I sprinkle clean water upon 
you, and ye shall be clean : from all your filthiness, 
and from all your idols, will I cleanse you. A new 
heart also will I give you, and a new spirit will I 
put within you : and I will take away the stony heart 
out of your flesh, and I will give you a heart of 
flesh. And I will put my spirit Avithin you, and 
cause you to walk in my statutes, and ye shall keep 
my judgments, and do them.'' Ezek. 36: 25-27. 

And Paul said in Heb. 10: 22, ^'Let us draw near 
with a true heart in full assurance of faith, having 
our hearts sprinkled from an evil conscience, and 
our bodies washed with pure water." And again in 
Heb. 12: 24, ''And to Jesus the mediator of the new 
covenant, and to the blood of sprinkling, that speak- 
eth better things than that of Abel." 

In these places sprinkling or being sprinkled does 
not refer to the act of being sprinkled with literal 
water in the act of baptism, as in one place it says, 
''The heart is sprinkled from an evil conscience;" 
''The blood of sprinkling;" "Sprinkling clean water 
upon you;" "Washed with pure water," etc. These 
have reference to the Word and the cleansing blood 
of Jesus Christ. "Unto him that loved us, and 
washed us from our sins in his own blood. ' ' Rev. 1 : 5. 

It is the same water of which Christ spoke to the 
woman at the well and said unto her, "Whosoever 



SPRINKLING. 79 

drinketh of this water shall thirst again: but who- 
soever clrinketh of the water that I shall give him 
shall never thirst; but the water that I shall give 
him shall be in him a well of water springing up into 
everlasting life. ' ' John 4 : 13, 14. 

No place in the New Testament does it teach that 
a person should be baptized by sprinkling water 
upon him in order to fulfil the command of Jesus 
Christ. Neither Jesus nor his disciples baptized any 
of the people by sprinkling, nor gave command for 
such to be done. 

As a plea for sprinkling instead of immersion some 
have the flimsy argument that it would have been 
impossible to have baptized the great numbers that 
were saved on the day of Pentecost and shortly after- 
wards for a lack of time and water, and that in many 
of the places in the land cf Palestine and where the 
gospel was then preached there were no rivers and 
not sufficient water to baptize by immersion. That 
especially in the summer seasons the rivers were dry, 
and at Philippi there was no body of water near 
enough to baptize the jailer the night of his conver- 
sion. There are scores of other flimsy excuses, which 
people find who are not willing to be obedient unto 
the words of the Lord and follow in the footsteps of 
our Savior. But the Word of God makes these 
things all plain and overthrows every false way by 
setting forth the truth. 

Again some who seek to do away with water bap- 
tism altogether have some of the same excuses and 
also claim that after Christ was baptized and the 



80 THE ORDINANCES OF THE BIBLE. 

Holy Ghost was given, all the baptism mentioned 
was the baptism cf the Holy Ghost. 

We will now notice a few points concerning bap- 
tism in water, having heretofore shown that the bap- 
tism taught in the Word of God was a burial. We 
will take some of the examples during the time of 
Jesus and his apostles. 

John the Baptist was baptizing in the river 
Jordan. Mat. 3:6. 

'^Because there was much water there: and they 
came, and were baptized." John 3:23. 

Had he wished to sprinkle them he could doubt- 
less have obtained a little water without going to the 
trouble of going to the river Jordan. 

Jesus was baptized in the river Jordan and we 
read that he ^^went up straightway out of the 
water." Mat. 3:13-16. 

After these things came Jesus and his disciples 
into the land of Judea; and there he tarried with 
them, and baptized. ' ' John 3 : 22. 

^^When therefore the Lord knew how the Phari- 
sees had heard that Jesus made and baptized more 
disciples than John, (Though Jesus himself bap- 
tized not, but his disciples,) he left Judea, and de- 
parted again into Galilee." John 4:1-3. We see 
here that after Jesus was baptized during the time 
of his ministry, he and his disciples continued bap- 
tizing the people. 

After his death and resurrection and before his 
ascension he said to his disciples, ^^Go ye therefore, 
and teach all nations, baptizing them in the name 



SPRINKLING. 81 

of the Father, and of the Son, and of the Holy 
Ghost : teaching them to observe all things whatso- 
ever I have commanded 3^ou. ' ' Mat. 28 : 19, 20. 

Would he have given such a command at this 
time, had he not intended that they should be 
obedient? This did not mean Holy Ghost baptism, 
as they were not commanded to baptize with the 
Holy Ghost, but in the name of the Holy Ghost, also 
of the Father and Son. 

On the day of Pentecost Peter understood this, 
and while he was preaching to the people they were 
pricked in their hearts and said: ^^Men and breth- 
ren, what shall we do? Then Peter said unto them, 
Repent, and be baptized every one of you in the 
name of Jesus Christ for the remission of sins, and 
ye shall receive the gift of the Holy Ghost." Had 
he referred only to spiritual baptism he would have 
said. Repent and be baptized wdtii the Holy Ghost. 

To further make this clear to any doubtful mind 
we may read what Peter afterwards said concerning 
the Gentiles who had believed while Peter was 
preaching. 

' ' Then answered Peter, Can any man forbid water, 
that these should not be baptized, which have re- 
ceived the Holy Ghost as well as we ? and he com- 
manded them to be baptized in the name of the 
Lord." Acts 10:47,48. 

On the day of Pentecost he told the people of 
their sins and that they must repent and be bap- 
tized and they would afterwards receive the gift of 

the Holy Ghost. But here were some who had al- 
6 



82 THE ORDINANCES OF THE BIBLE. 

ready received the Holy Ghost but had not yet been 
baptized, and Peter gave the commandment for them 
to be obedient on that line. 

On the day of Pentecost there were the twelve 
apostles, and the seventy, and probably other min- 
isters, who could in a very short time baptize all Avho 
were saved. As to there being a lack of water in 
Jerusalem, we read cf no famine on that line at 
that time. And really people could not live in 
cities or find water for their herds and flocks as 
they used to have in that country if there was not 
plenty of water. But where there are as many pools 
as there were in those ancient cities, there would be 
no lack on that line. 

I have visited state prisons, where preachers gen- 
erally sprinkle, if they undertake to baptize at all, 
those who profess to be saved. As the Word of 
God went forth and some cf them received a real 
experience of salvation they desired to be immersed. 
It took only a short time to arrange a suitable place 
in a tank in the laundry room, where I have seen 
them at various times baptized, and had the privilege 
myself of baptizing seme by immersion in fulfil- 
ment of the Word cf Gcd. There was no famine of 
water even within the prison walls. 

Some bring forth the same objection concerning 
the jailer at Philippi. It is not likely that they would 
have had any trouble in getting plenty of water 
there, as there was an abundance of water. We read 
in Acts 16 : 13 that there was a river there. History 
tells that it was a ''deep" river. And in Acts 



SPRINKLING. 83 

20:6 we read concerning one of Paul's visits at 
that place, ''And we sailed away from Philippic ' 
It was at this place that Lydia and her household 
were baptized, she having heard the Word preached 
as they were by the ''riverside." Acts 16: 13-15. 

After this followed the conversion of the jailer, 
who said to them, after he brought them out of the 
jail, "Sirs, what must I do to be saved? And they 
said, Believe on the Lord Jesus Christ, and thou 
shalt be saved, and thy house." Acts 16:30,31. 
Then Paul and Silas preached to "all that were in 
the house." After they preached to them the jailer 
"took them the same hour of the night, and washed 
their stripes; and was baptized, he and all his, 
straightway. ' ' 

Had they only sprinkled them they would not have 
taken them some place out of the house. Then he 
came into the house. "And when he had brought 
them into his house, he set meat before them, and re- 
joiced, believing in Gcd with all his house." Acts 
16 : 34. 

It is said by some that baptism ceased with the 
twelve apostles and no one administered it but them. 
Paul said to the Corinthians, "Is Christ divided? 
Was Paul crucified for you? or were y^ baptized in 
the name of Paul? I thank God that I baptized none 
of you, but Crispus and Gains ; lest any should say 
that I had baptized in mine own name. And I bap- 
tized also the household of Stephana^ : Lesides, I know 
not whether T baptized any other. For Christ sent 
me iiot to baptize, but to preach the gospel : not with 



84 THE ORDINANCES OF TPIE BIBLE. 

wisdom of words, lest the cross of Christ should be 
made of none effect/' 1 Cor. 1:13-17. 

At this place there had arisen considerable division. 
After Paul and others had preached there some Avere 
for one preacher and some for another, and because 
of this division Paul told them he was glad that he 
had only baptized a few of them, and he named them 
as far as he could remember. No doubt there were 
many others baptized at Corinth during that series 
of meetings which Paul held while there, but all 
except those named by Paul were doubtless baptized 
by other members of his company, as he generally 
had one or more ministers traveling wdth him. It is 
often the case where ministers travel together that 
those who do the most preaching do the least bap- 
tizing; not that it is not right for them to baptize, 
but the weight of the preaching of the gospel is 
more abundantly laid upon some than others, and the 
others can do the baptizing, and thus relieve the 
one who has the greater amount of preaching to do. 
When speaking that he did not know whether he had 
baptized any others or not, he was speaking directly 
of the church at Corinth, because he did baptize at 
other places. 

In the nineteenth chapter of Acts we read of where 
Paul went to Ephesus and there found some disciples, 
and he instructed them concerning believing on Jesus 
Christ and receiving the Holy Ghost, and ^'when 
they heard this, they were baptized in the name of 
the Lord Jesus. And when Paul had laid his hands 
upon them, the Holy Ghost came on them." Acts 



POURING. 85 

19 : 5, 6. He baptized Lydia, the jailer and his house- 
hold, and others. 

When we read in the AVord of God and learn how 
Jesus was baptized, thus setting the example for us, 
and that he taught his followers to be obedient, 
there need be no question as to the proper mode. 
The examples given in the New Testament of bap- 
tizing believers were most always immediately after 
they were saved; and it should be the same to-day. 



POURING. 



Another so-called mode of baptism is that of pour- 
ing water upon the applicant. But as immersion is 
the only mode set forth in the New Testament, which 
represents a burial, the only way in which pouring 
water upon the applicant could fulfil the Word of 
God would be where there was a sufficient amount 
of water to completely submerge or cover the one 
who was to be baptized; or, in other words, for the 
water to come down in such a manner as to com- 
pletely bury him. 

Some speak of what the prophet said would take 
place in the gospel dispensation wherein he said, 
*^It shall come to pass in the last days, saith God, 
I will pour out of my Spirit upon all flesh," etc. Acts 
2 : 17. We find that when that day came the Spirit 
of the Lord *' filled all the house where they were 
sitting. . . . And they were all filled with the 
Holy Ghoif Acts 2:2-4. 



86 THE ORDINANCES OF THE BIBLE. 

If water can be poured out so freely '^as to fill 
all the house'' then the pouring might answer the 
purpose. Otherwise it would not be baptism in ab- 
eordance with the command of Jesus Christ. 



INFANT BAPTISM. 



No place in the Word of God does it teach infant 
baptism. Christ never commanded it nor practised 
it, neither did his disciples. There are some who 
believe that it is intimated where the man and his 
household were baptized, but in none of these places 
does it make any mention of infants or children being 
baptized. In speaking of household was meant the 
family, kinsmen, and probably servants, all of whom 
were capable of believing, and, as in case of the jailer, 
after they were baptized they rejoiced, believing in 
God with all^ their house. 

None of those who are incapable of repenting and 
believing are proper applicants for baptism. Peter 
on the day of Pentecost told the people to repent 
and be baptized. Acts 2 : 38. The last commission 
of Jesus to his apostles was to baptize believers. 
He said, '^Ile that believeth and is baptized shall be 
saved; but he that believeth not shall be damned." 

An infant is not capable of believing the, Word of 
God. But the atonement covers its case. There- 
fore it is not according to the teaching of the Word 
of God to administer baptism to infants. 



REBAPTISM. 



Another point of consideration is that of rebap- 
tism. When people hear the Word of God preached 
according to the New Testament, those who have 
been baptized by sprinkling, pouring or any other 
unscriptural method find it necessary to be baptized; 
although this is not really rebaptism, as they had 
not been baptized before according to the Word 
of God. 

But there are those who have been saved and bap- 
tized according to the Word of God, who afterwards 
fall into sin and live a life of sin and wickedness 
for some time, after which they come to the Lord 
confessing their sins and are again saved through the 
precious blood of Jesus as at the beginning. 

It is necessary that such persons be baptized again, 
because they went into open sin and wickedness and 
their life before the world was known as that of a 
sinner; but where some one is merely overtaken by 
the enemy and has not gone, into public sin and 
wickedness, we do not understand that rebaptism is 
required under such circumstances. 

People who have been baptized in sectism by a 
preacher whose only authority to baptize and preach 
was from the denomination to which he belonged, 
and who did not believe in living free from sin, and 
was not walking in the light of the Word of God, and 
according to the Word would not be a proper person 

87 



88 THE ORDINANCES OF THE BIBLE. 

to administer baptism— people who have been bap- 
tized under such circumstances would undoubtedly 
feel led to be baptized by a holy man. But where 
the applicant was saved, and the minister called of 
God to preach, and was walking in all the light so 
far as he understood it, living free from sin, even 
though neither the applicant nor the one administer- 
ing baptism had the full light on the church question, 
God would undoubtedlv honor the observance. 



THE PASSOVER. 



The Passover is a Jewish ordinance instituted at 
the time of the deliverance of the children of Israel 
out of Egyptian bondage, at which time a lamb was 
to be slain and eaten in accordance with the directions 
which the Lord instructed Moses to give unto the 
people. It was a type of the death of Jesus Christ, 
who is represented as a lamb slain from the founda- 
tion of the world. It is called the Lord's passover. 
Ex. 12:11. 

And Moses said to the children of Israel, ^^And 
this day shall be unto you for a memorial; and ye 
shall keep it a feast to the Lord throughout your 
generations; ye shall keep it a feast by an ordinance 
forever. . . . And ye shall observe the feast cf 
unleavened bread; for in this selfsame day have I 
brought your armies out of the land of Egypt : there- 



^HE PASSOVER. 89 

fore shall ye observe this day in your generations by 
an ordinance forever. ' ' Ex. 12 : 14, 17. 

Because it is here stated that it is to be observed 
as a feast by an ordinance forever throughout all the 
generations, there are some people to-day who still 
continue the same; but when it is properly under- 
stood, all is clear and plain. 

By turning to the first chapter of Matthew in the 
seventeenth verse we read : ^ ' So all the generations 
from Abraham to David are fourteen generations; 
and from David until the carrying away into Babylon 
are fourteen generations; and from the carrying 
away into Babylon unto Christ are fourteen gen- 
erations. ' ' 

We find that with the Jews, who were the nation 
of God's people, their generations ceased with Christ, 
and since Christ died and rose again, we ^^ henceforth 
know no man after the flesh: 3^ea, though we have 
known Christ after the flesh, yet now henceforth 
know we him no more. ' ' 2 Cor. 5 : 16. Before his 
death and resurrection the Jews by a literal birth 
were known as the people of God, and Christ was 
known as a Jew; but since his death, he is known 
as the Son of God, and the people of God are known 
as his children through the spirit, and not by natural 
or fleshly birth. 

And since that time Paul says, *'He is not a Jew, 
which is one outwardly; neither is that circumcision, 
which is outward in the flesh : but he is a Jew, which 
is one inwardly; and circumcision is that of the 
heart, in the spirit and not in the letter; whose 



90 THE ORDINANCES OF THE BIBLE. 

praise is not of men, but of God.'' Rom. 2:28,29. 

As long as the Jews as a nation were the people 
v/l God throughout their generations they observed 
ti.e feast of the passover, but at the death of Jesus 
L^hrist this ceased, and Paul says, "Purge out there- 
fore the old leaven, that ye may be a new lump, 
as ye are unleavened. For even Christ our passover 
is sacrificed for us; therefore let us keep the feast, 
not with old leaven, neither with, the leaven of 
malice and wickedness; but with the unleavened 
bread of sincerity and truth." The bread to be used 
was no longer the natural unleavened bread, but that 
of "sincerity and truth." 

Christ having been slain has become our passover ; 
therefore we do not keep the "Jews' passover" 
(John 11: 55), but follow the commandments of him 
who "after he had offered one sacrifice for sins for- 
ever, sat down on the right hand of God. ' ' Heb. 10 : 
12. He became our sacrifice, and is "the lamb of 
God, wJiich taketh away the sin of the world." John 
1:29. 



COMMUNION OR LORD'S SUPPER. 



On the night of his betrayal as Jesus and his dis- 
ciples were eating the passover supper, he instituted 
an ordinance for them to observe after his death, and 
for them to teach the people to do likewise. "And 
his disciples went forth, and came into the city, 
and found as he had said unto them : and they made 
ready the passover. And in the evening he cometli 



COMMUNION OR LORD^S SUPPER. 91 

with the twelve. And as they sat and did eat, Jesus 
said, Verily I say unto you, One of you which eateth 
with me shall betray me. And they began to be 
sorrowful, and to say unto him one by one, Is it I? 
and another said, Is it I ? And he answered and said 
unto them, It is one of the twelve, that dippeth with 
me in the dish. The Son of man indeed goeth, as it 
is written of him : but woe to that man by whom the 
Son of man is betrayed! good were it for that man 
if he had never been born. 

''And as they did eat, Jesus took bread, and 
blessed, and brake it, and gave to them, and said. 
Take, eat : this is my body. And he took the cup, 
and when he had given thanks, he gave it to them: 
and they all drank of it. And he said unto them^ 
This is my blood of the new testament, which is 
shed for many. Verily I say unto you, I will drink 
no more of the fruit of the vine, until that day that 
I drink it new in the kingdom of God. 

''And wh^n they had sung an hymn, they went out 
into the mount of Olives.'' Mark 14: 16-26. 

Matthew says, "And as they were eating, Jesus 
took bread, and blessed it, and gave it to the dis- 
ciples, and said. Take, eat ; this is my body. And he 
took the cup, and gave thanks, and gave it to them, 
saying. Drink ye all of it; for this is my blood of 
the new testament, which is shed for many for the 
remission of sins." Mat. 26:26-28. 

"And when the hour was come, he sat down, and 
the twelve apostles with him. And he said unto them, 
With desire I have desired to eat this passover with 



92 THE ORDINANCES OF THE BIBl^E. 

yen before I suffer: for I say unto you, I will not 
any mere eat thereof, until it be fulfilled in the 
kingdom of God. And he took the cup, and gave 
thanks, and said. Take this, and divide it among your- 
selves : for I say unto you, I will not drink of the 
fruit of the vine, until the kingdom of God shall 
come. 

''And he took bread, and gave thanks, and 
brake it, and gave unto them, saying. This is my 
body which is given for you : this do in remembrance 
of me. Likewise also the cup after supper, say- 
ing, This cup is the new testament of my blood, 
which is shed for you.'' Luke 22:14-20. 

Paul in speaking to the Corinthian brethren said, 
''The cup of blessing which we bless, is it not the 
communion of the blood of Christ ? The bread which 
we break, is it not the communion of the body of 
Christ ? For we being many are one bread. ' ' 1 Cor. 
10 : 16, 17. 

Again he said, "For I have received of the Lord 
that which also I delivered unto you. That the Lord 
Jesus the same night in which he was betrayed took 
bread: and when he had given thanks, he brake it, 
and said, Take, eat : this is my body, which is broken 
for you: this do in remembrance of me. After the 
same manner also he took the cup, when he had 
supped, saying, This cup is the new testament in 
my blood: this do ye, as oft as ye drink it, in remem- 
brance of me. For as often as ye eat this bread, and 
drink this cup, ye do show the Lord's death till he 
come." 1 Cor. 11:23-26. 



BREAKING OF BREAD. 



While the passover supper was being eaten, Jesus 
instituted the ordinance of the Lord's Supper, or 
breaking of bread. He did not tell them just how 
often they should observe it, but said: *^Por as often 
as ye eat this bread, and drink this cup, ye do show 
the Lord's death till he come." 

''And the disciples did as Jesus had appointed 
them ; and they made ready the passover : . . . and 
as they were eating Jesus took bread, and blessed it, 
and brake it, and gave it to the disciples, and said. 
Take, eat; this is my body.'' Mat. 26 : 19, 26. 

''And as they did eat, Jesus took bread, and 
blessed, and brake it, and gave to them, and said, 
Take, eat: this is my body." Mark 14: 22. 

' ' And he took bread, and gave thanks and brake it, 
and gave unto them, saying. This is my body which 
is given for you: this do in remembrance of me." 
Luke 22 : 19. 

Many years after this time Paul said to the Cor- 
inthian brethren: "Now I praise you, brethren, that 
ye remember me in all things, and keep the ordi- 
nances, as I delivered them to you." 1 Cor. 11:2. 
[Which was imparted unto me.] 

"The cup of blessing which we bless, is it not the 
communion of the blood of Christ ? The bread which 
we break, is it not the commmunion of the body of 
Christ? For we being many are one bread, and one 

93 



94 THE ORDINANCES OF THE BIBLE. 

body: for we are all partakers of that one bread." 
1 Cor. 10 : 16, 17. 

''For I have received of the Lord that which also 
I delivered unto you, That the Lord Jesus the same 
night in which he was betrayed took bread : and when 
he had given thanks, he brake it, and said. Take, eat; 
this is my body, which is broken for you ; this do in 
remembrance of me. . . . For as often as ye eat 
this bread, and drink this cup, ye do shew the Lord's 
death till he come." 1 Cor. 11:23-26. 

The gospel was preached on the day of Pentecost. 
''Then they that gladly received his word were bap- 
tized : and the same day there w^ere added unto them 
about three thousand souls. And they continued 
steadfastly in the apostles' doctrine and fellowship, 
and in breaking of bread, and in prayers." Acts 
2 : 41, 42. 

''And upon the first day of the week, when the 
disciples came together to break bread, Paul preached 
unto them, ready to depart on the morrow; and 
continued his speech until midnight. ' ' Acts 20 : 7. 



THE CUP AND WHAT IT REPRESENTS. 



When Jesus ate the passover supper with his dis- 
ciples and instituted the ordinance of the bread and 
wine, he explained to them what it represented. 
After returning thanks and breaking the bread Luke 
says, "Likewise also the cup after supper, saying, 



THE CUP AND WHAT IT REPRESENTS. 95 

This cup is the new testament in my blood, which is 
deed for you/' Luke 22:20. 

''And he took the cup, and when he had given 
thanks, he gave it to them; and they all drank of 
it.'' MarK 14:23. 

''And he took the cup, and gave thanks, and gave 
it to them, saying, Drink ye all of it ; for this is 
my blood of the new testament, Avhich is shed for 
many for the remission of sins." Mat. 26:27,28. 

''The cup of blessing which we bless, is it not the 
communion of the blood of Christ?" 1 Cor. 10:16. 

"After the same manner also he took the cup, 
when he had supped, saying. This cup is the new 
testament in my blood : this do ye, as oft as ye drink 
it, in remembrance of me. For as often as ye eat 
this bread, and drink this cup ye do show the Lord's 
death till he come.".l Cor. 11:25,26. 

"And he said unto them. This is my blood of the 
new testament, which is shed for many. Verily I say 
unto you, I will drink no more of the fruit of the 
vine, until that day that I drink it new in the king- 
dom of God." Mark 14: 24, 25. Here we understand 
it was the juice of the grape that was used, "fruit 
of the vine," and it represented his blood, which 
was "shed for many." 



WHO CAN PARTICIPATE. 



The disciples participated in this ordinance with 
Jesus before his death, and he told them to teach all 
nations to observe all things whatsoever he had com- 
manded them. Mat. 28 : 20. When he gave them this 
commission he also said unto them, ^'Go ye into all 
the world, and preach the gospel to every creature. 
He that believeth and is baptized shall be saved; 
but he that believeth not shall be damned." It was 
only believers that were to observe this ordinance. 

Those who discern the body of Christ. 1 Cor. 11: 
29. This signifies the sacrificial body of Christ in 
the forgiveness of sins. Those also who discern the 
body of Christ the church can participate in the 
same with a better comprehension. *^For as the 
body is one, and hath many members, and all the 
members of that one body, being many, are one body : 
so also is Christ. For by one Spirit are we all bap- 
tized into one body, whether we be Jews or Gentiles, 
whether we be bond or free ; and have been all made 
to drink into one Spirit." 1 Cor. 12:12,13. 

His body is the church. Col. 1:24. .And Christ is 
the head of the church. Col. 1: 18. ^^And he is the 
head of the body, the church." 

The body, the church consists of his people. '^Now 
ye are the body of Christ, and members in particu- 
lar." 1 Cor. 12:27. 



WHO CAN PARTICIPATE. 97 

It is ^Hhe church of God, which he hath purchased 
with his own blood/' Acts 20 : 28. 

They must be all one, as Jesus prayed : ^ ' That they 
all may be one; as thou, Father, art in me, and I 
in thee, that they also may be one in us : that the 
world may believe that thou hast sent me. And the 
glory which thou gavest me I have given them; 
that they may be one, even as we are one." John 
17:21,22. 

At Corinth at this time there was not a perfect 
oneness. There were some who were claiming to be 
right but were not in line with the Word of God, and 
were causing a division and there was not proper 
order. This is why Paul said, ^^When ye come to- 
gether therefore into one place, this is not to eat 
before other his own supper: and one is hungry, and 
another is drunken. What? have ye not houses to 
eat and to drink in? or despise ye the church of 
God, and shame them that have not? What shall 
I say to you ? shall I praise you in this ? I praise you 
not."l Cor. 11:20-22. 

Then after instructing them as to how he had 
received instructions from the Word, he said, 
^'Wherefore, my brethren, when ye come together to 
eat, tarry one for another. And if any man hunger, 
let him eat at home.'' 1 Cor. 11:33,34. That is, 
go ahead and observe, but wait until all had assem- 
bled that they might all participate together. And 
when they came together for the purpose of observ- 
ing these ordinances, the first ones there were not to 
the Lord's Supper. For in eating every one taketh 



98 THE ORDINANCES OF THE BIBLE. 

it was not for the purpose of eating a full meal, but 
if any were hungry they should eat at home. 

As it was for the purpose of showing forth the 
Lord's death and in remembrance of him, he ad- 
monished that all examine themselves to see that they 
were in line with God and in unity of the Spirit. 
^ ^ Wherefore whosoever shall eat this bread, and drink 
this cup of the Lord, unworthily, shall be guilty of 
the body and blood of the Lord. But let a man ex- 
amine himself, and so let him eat of that bread, and 
drink of that cup. For he that eateth and drinketh 
unworthily, eateth and drinketh damnation to him- 
self, not discerning the Lord's body." 1 Cor. 
11 : 27-29. 

This is not for the purpose of representing the 
belief of some particular creed or branch of the 
general body of sectism, but is speaking concerning 
the church of God. Any one whose sins are forgiven 
and they are walking in the light of the Word of 
God and discern the Lord's body, can participate 
in this ordinance. 



FEET-WASHING. 



^^And supper being ended, the devil having now 
put. into the heart of Judas Iscariot, Simon's son, 
to betray him; Jesus knowing that the Father had 
given all things into his hands, and that he was come 
from 'God, and went to God; he riseth from supper, 



FEET-WASHING. 99 

ana laid aside his garments; and took a towel, and 
girded himself. 

*^ After that he ponreth water into a basin, and be- 
gan to wash the disciples' feet, and to wipe them 
with the towel wherewith he Avas girded. Then ccm- 
eth he to Simon Peter : and Peter saith unto him, 
Lord, dost thou wash my feet? Jesus answered and 
said unto him, AA^hat I do thou knowest not now; 
but thou shalt know hereafter. Peter saith unto him, 
Thou shalt never wash my feet. Jesus answered him. 
If I wash thee not, thou hast no part with me. 
Simon Peter saith unto him. Lord, not my feet only, 
but also my hands and my head. Jesus saith unto 
him, He that is washed needeth net save to. wash 
his feet, but is clean every whit: and ye are clean^. 
but not all. For he knew v/ho should betray him; 
therefore said he^ Ye are not all clean. 

^^So after he had washed their feet, and had taken 
his garments, and was set down again, he said unto 
them. Know ye what I have done to you? Ye call 
me Master and Lord: and ye say well; for so I am. 
If I then, your Lord and Master, have washed 
your feet; ye also ought to wash one another's feet. 
For I have given you an example, that ye should do 
as I have done to you. Verily, verily, I say unto you. 
The servant is not greater than his lord; neither he 
that is sent greater than he that sent him. If ye 
know these things, happy are ye if ye do them." 
John 13 : 2-17. 

He not only set an example for them to follow and 
told them that they would be happy if they did so, 



100 THE ORDINANCES OF TliE BIBLE. 

but he commanded them to do so by telling them they 
"cught" and ^^ should" do as he had instructed them. 
Then after this he gave a command to teach others 
to do the same. Mat. 28 : 20. 

It is clear that it was observed by the apostolic 
church, as many years after this we read in Paul's 
letter to Timothy concerning the poor widows who 
were to be cared for: ''Let not a widow be taken 
into the number under three score years old, having 
been the wife of one man, well reported of for good 
works; if she have brought up children, if she have 
lodged strangers, if she have washed the saints' feet, 
if she have relieved the afflicted, if she have diligently 
followed every good work." 1 Tim, 5: 9, 10. 



WHEN ESTABLISHED. 



The ordinance of feet-washing was given at the 
time of the passover supper on the night that Jesus 
w^as betrayed. He had told thS disciples before this 
to prepare the passover. 

' ' Then came the day of unleavened bread, when the 
passover must be killed. And he sent Peter and 
John, saying. Go and prepare us the passover, that we 
may eat. And they said unto him, "Where wdlt thou 
that we prepare? And he said unto them. Behold, 
when ye are entered into the city, there shall a man 
meet you, bearing a pitcher of water; follow him 



WHEN ESTABLISHED. 101 

into the house where he entereth in. And ye shall 
say unto the goodman of the house, The Master saith 
unto thee, Where is the guest-chamber, where I shall 
eat the passover with my disciples ? And he shall 
show you a large upper room furnished: there make 
ready. And when the hour was come, he sat down, 
and the twelve apostles with him." Luke 22: 7-14. 

Mark says, '^And his disciples went forth, and 
came into the city, and found as he had said unto 
them: and they made ready the passover. And in 
the evening he cometh with the twelve.'' Mark 14: 
16, 17. 

^^Now before the feast of the passover, when Jesus 
knew that his hour was come that he should depart 
out of this world unto the Father, having loved his 
own which were in the world, he loved them unto the 
end. And supper being ended, the devil having now 
put into the heart of Judas Iscariot, Simon's son, 
to betray him; Jesus knowing that the Father had 
given all things into his hands, and that he was 
come from God, and went to God; he riseth from 
supper, and laid aside his garments; and took a 
towel, and girded himself. ' ' John 13 : 1-4. 

It will be noticed that Matthew, Mark and Luke 
recorded that the passover supper was ^'made ready," 
that is completed. John expresses it in these words, 
*^And supper being ended," which no doubt has 
reference to the preparation having been completed. 

It will no doubt make it more clear to give other 
translations of this expiT-^r^ion, as it seems clear that 
supper was completed so far as preparations were 



102 THE ORDINANCES 05^ THE BIBLE. 

concerned, and that it was after they sat down at the 
table that these ordinances were instituted. 

^^And supper being come.' '—Young^s Bible Trans- 
lation. 

''And when the supper was past (served)."— 
Syriac. 

''And supper being done.''— Emphatic Diaglott, 

"And during supper. "—7?ems66? Version. 
"And supper being in progress.'" —Rotherham. 

"And at supper. ''—T/ie Tiventieth Century N( 
Testament. 

These seem to all express the same thought, thr 
it was observed some time after they sat down at the 
table and before they had finished eating the pass- 
over. 



WHY INSTITUTED. 



The ordinance of feet-washing is not only a man- 
ifestation of obedience to the commands of the Lord 
and humble submission to his will, but is a washing, 
which is an act of remembrance of having been made 
clean through the blood of Jesus, which was then 
soon to be shed upon the cross. 

Jesus told Peter, "He that is washed needeth not 
save to wash his feet, but is clean every whit: and 
ye are clean, but not all." John 13:10. Here he 
had reference to Judas, as the one who was unclean, 
and the rest of them were clean every whit. 



HOW OFTEN TO BE OBSERVED. JL03 

The washing has a similar significance concern- 
ing the work done as that which baptism signifies. 

The observance of this ordinance is to be ''unto him 
that loved us, and washed us from our sins in his 
own blood." Rev. 1:5. Jesus here set the example 
before them as that of a servant one to another, and 
also the effect upon the people who would witness the 
same is that no distinction of rank is shown. He 
here taught his followers a lesson of humility and 
obedience. 

The chief lesson was that of their duty or obliga- 
tion of love toward each other. When Jesus broke 
the bread and gave them the cup, he told them that 
as often as they observed the same they should do 
it in remembrance of him. 

As often as they washed each other's feet it was 
to be a reminder of their duty toward each other 
in serving and caring one for another; also an out- 
ward manifestation of thei^' love and humility, and 
obedience to his Word. 



HOW OFTEN TO BE OBSERVED 



In setting forth this ordinance, Jesus did not say 
just how often it should be observed, but he said, 
'^Yq call me Master and Lord: and ye say well; 
for so I am. If I then, your Lord and Master, have 
washed your feet; ye also ought to wash one 



104 TlaK ORDlNANC£:S OF THE BIBLE. 

another's feet. For I have given yon an example, 
that ye should do as I have done to yon. Verily, 
verily, I say nnto yon, The servant is not greater 
than his lord ; neither he that is sent greater than he 
that sent him.'' John 13 : 13-16, 

He then told them to teach all nations to observe 
what he had commanded them. Mat. 28 : 19, 20. They 
did so from the fact that it is recorded in 1 Tim. 5 :10. 

But the frequency of this observance is nowhere 
stated, but the blessing is promised in the perform- 
ance of this ordinance. 

As it was observed just before Jesus and his dis- 
ciples separated, in like manner it is often new ob- 
served near the close of a series of meetings before 
the separation of those assembled, or sometimes in 
local congregations when some brethren are about to 
depart for a time, or others come in from a distance. 
It may be observed once a year, or as much oftener 
as desired. 



THE PROMISE QIVEN. 



During the ministry of Jesus the disciples found 
him true to his word, and they were made happy 
through obedience to his commands. And now as 
he gave his last commands, giving them an example 
and teaching them to follow in his steps and obey his 
words, they knew that when he said, ''If ye know 
these things, happy are ye if ye do them," that they 



CUSTOM UNDER THE LAW. 105 

would not be disappointed if obedient, and that they 
could in- all confidence teach the people in like manner 
that the promised blessing would follow. The work 
wrought in the heart by the power of God brought 
about a blessing and filled the soul with happiness, 
and thus he gave the promise of a blessing to accom- 
pany the fulfilment of this command and said, ^'If 
ye love me, keep my commandments. ' ' John 14 : 15. 

*^He that hath my commandments and keepeth 
them, he it is that loveth me. . . . If a man love me, 
he will keep my words. . . . He that loveth me not 
keepeth not my sayings." People who do not believe 
in obeying the words of Jesus will surely not receive 
the promised blessing, even if they should go through 
an outward performance of observance, but those who 
believe and obey will have an inward realization of 
the truthfulness of his Word. 



CUSTOM UNDER THE LAW. 



It is claimed by some who oppose the observance 
of the ordinance of feet-washing, that when Christ 
washed his disciples' feet, that he was only fulfilling 
a Jewish custom wherein those of superior rank 
washed the feet of the inferior, having their claims 
upon 1 Sam. 25:41, where David sent his servants 
to Abigail, that he might take her as his wife. ''And 
she arose, and bowed herself on her face to the earth. 



106 THE ORDINANCES OF THE BIBLE. 

and said, Behold, let thine handmaid be a servant 
to wash the feet of the servants of my Lord/' 

But this was not the custom under the law, as we 
will show by the Word of God, but was only one 
particular case^ which nowhere is intimated as a cus- 
tom. It will readily be understood what was the 
custom in ancient times and under the law by re- 
ferring to a few instances among the people of God. 

It was not the custom to wash one another's feet, 
but bring water and let them wash their own feet. 
When three men went to visit Abraham at one time 
on a special mission, he ran to meet them ' ' and 
bowed himself toward the ground, and said. My 
Lord, if now I have found favor in thy sight, pass 
not away, I pray thee, from thy servant : let a little 
water, I pray you, be fetched, and wash your feet, 
and rest yourselves under the tree." Gen. 18:2-4. 

When the two angels came to visit Lot '^he bowed 
himself with his face toward the ground; and he 
said. Behold now, my lords, turn in, I pray you, into 
your servant's house, and tarry all night, and wash 
your feet, and ye shall rise up early and go on your 
ways." Gen. 19:1,2. 

When Abraham sent his servant on a special 
errand to select a wife for Isaac, when he came to 
the place the servant was received with honor by 
Laban. *^And the man came into the house: and 
he ungirded his camels, and gave straw and proven- 
der for the camels, and water to wash his feet, and 
the men's feet that were with him." Gen. 24:32. 

''And the Lord spake unto Moses, saying, Thou 



CUSTOM UNDER THE LAW. 107 

shalt also make a laver of brass, and his foot also of 
brass, to wash withal : and thou shalt put it between 
the tabernacle of the congregation and the altar, and' 
thou shalt put water therein. For Aaron and his 
sons shall wash their hands and their feet thereat." 
Ex. 30:17-19. 

''And he set the laver between the tent of the 
congregation and the altar, and put water there, to 
wash withal. And Moses and Aaron and his sons 
washed their hands and their feet thereat : when they 
went into the tent of the congregation, and when 
they came near unto the altar, they washed; as the 
Lord commanded Moses.'' Ex. 40:30-32. 

When the Levite was on his way to Bethlehem he 
was anxious to find a place to stay for the night. 
He met an old man at Gibeah, and the old man said, 
''Peace be with thee; howsoever let all thy wants 
lie upon me; only lodge not in the street. So he 
brought him into his house, and gave provender 
unto the asses: and they washed their feet, and did 
eat and drink." Judges 19:20,21. 

David said, "Uriah, go down to thy house and 
wash thy feet.." 

These instances and others are sufficient to show 
that it was a custom before the birth cf Christ for 
people to bring water and let their gue ts wash their 
own feet; but the command which Jesus gave was, 
that they were to wash one another's feet, thus 
showing forth a spirit of brotherly love and humility. 

In the observance of this ordinance everything is 
to be done properly and in order and not promis- 



108 THE ORDINANCES OF THE BIBLE. 

cuously with the opposite sex. The brethren should 
wash the feet of the brethren and the sisters the feet 
of the sisters. Basins or bowls containing water, 
also towels of sufficient length to gird the body and 
wipe the feet, are to be used as in the example given 
by Jesus. 



OBJECTIONS CONSIDERED. 



The objections to observing feet-washing as an 
ordinance are many, but these do not come from 
these who seek to do the will of God without com- 
promise. It will not be necessary to mention all of 
them, as those who neglect and oppose the truth can 
find many excuses for so doing. 

Among the excuses or objections is that it was a 
Jewish custom and common among the people. In 
the previous chapter it is clearly stated by the Word 
of God that the Jewish custom was to bring the water 
and let the guests w^ash their own feet, and in no 
case did they make a practise of washing eacli 
other's feet as a custom. Had such been the custo^ :i 
Peter would have known it and would not have 
objected when Jesus came to wash his feet. 

Again some say it was the custom of the Jews to 
always wash just before eating. It was their custom 
to wash, but it was their hands that they washed 
instead of their feet, as in Mark 7:3-5: ''For the 
Pharisees, and all the Jews, except they wash their 



OBJECTIONS CONSIDERED. 109 

hands oft, eat not, holding the tradition of the 
elders. And when they come from the market, ex- 
cept they wash, they eat not. And many other things 
there be, which they have received to hold, as the 
washing of cups, and pots, brazen vessels, and o£ 
tables. Then the Pharisees and scribes asked him. 
Why walk not thy disciples according to the tradition 
of the elders, but eat bread with unwashen hands?'' 

Again some say that in that country it was their 
custom to bathe often, but we find in setting forth 
this ordinance when Peter found that unless he 
obeyed the Lord he would have no part with him, 
he was willing to be washed or bathed all over — his 
hands, his head and his feet, but Jesus gave him to 
understand that was not necessary, and not what he 
required, that it was his feet only that were to be 
washed. 

Another one says, ^^They wore sandals and their 
feet were dirty and Jesus said they were clean, 
but not all, meaning that their feet were dirty an J 
their feet needed washing." But such is only a 
plain wresting, of the Scripture. He gave them to 
understand there that he was not washing their feet 
because they were dirty. The custom of the oriental 
countries was for travelers to wash their own feet 
before coming in the house, but these brethren whose 
feet Jesus was about to wash he told them that they 
were clean every whit and needed only to wash their 
feet. He says, ^'Ye are clean, but not all." Then 
he tells why he said they were not all clean. ''For 
he knew who should betray him; therefore said he, 



no THE ORDINANCES OF THE BIBLE. 

\e are not all clean." Judas was the unclean one, 
that is why he said, *'Ye are clean, but not all." It 
was not because the feet of Judas w^ere dirty, but 
because of the condition of his soul. John 13 : 10, 11. 

Some say it was only fulfilling the Jewish custom 
of the superior serving the inferior, that is one of a 
higher rank acting the part of a servant to those of 
an inferior or lower rank and standing in society. 
Their only proof en this line is where David sent his 
servants to Abigail to take her as his wife and she 
expressed a desire to wash the servants' feet; but 
this was not the custom, nor did not establish a 
custom on that line, neither did the servants offer to 
wash her feet, as the command to the disciples was 
to wash one another's feet. 

Then again some say that he was only teaching 
L'. ra to give up their will, and that they were to 
i:arn the lesson to be humble and do good to others, 
rather than to be served themselves. He truly ac- 
knowledged himself as their Lord and Master and 
set an example of humility, showing them by his 
example that they should have equal honor one for 
another and be servants one to another. But when 
we further realize the spiritual lessons taught therein 
and the promised blessings for its observance, and 
that he commanded them to teach all nations to 
observe these things, all the excuses and objections 
that can be brought up will not change the Word of 
God, nor do away w4th the necessity of being 
obedient. 



THE HOLY KISS. 



The apostle in writing to the brethren at various 
places instructed them in the following manner^ con- 
cerning greeting with the holy kiss: 

''Salute one another with an holy kiss.'' Rom. 
16:16. 

' ' All the brethren greet you. Greet ye one another 
with an holy kiss." 1 Cor. 16:20. 

''Greet one another with an holy kiss.'' 2 Cor. 
13 : 12. 

"Greet all the brethren with an holy kiss." 
1 Thes. 5 : 26. 

"Greet ye one another with a kiss of charity. 
Peace be with you all that are in Christ Jesus. 
Amen." 1 Pet. 5:14. 



ITS OBSERVANCE. 



Whether or not kissing each other was observed 
among the Jews as a custom aside from the greeting 
of special friends and on special occasions is not 
stated in the Word of God, however, there are a num- 
ber of instances given in the Old Testament as well 
as the New where expressions of love were manifest 
at the meeting of friends who had for some time 
been separated. This could not be considered so 

111 



112 THE ORDINANCES OF THE BIBLE. 

much of a custom as a natural giving vent to feelings 
by this outward manifestation. We have no record 
that Jesus gave command for his people to observe 
this as an ordinance, but we would infer that it 
was a practise among the^ people of God during the 
time of his ministry as a manifestation of love and 
charity, as he said to Simon concerning the woman 
with the alabaster box of ointment: ^^Seest thou 
this woman? I entered into thine house, thou gavest 
me no water for my feet: but she hath w^ashed my 
feet with tears, and wiped them with the hairs of 
her head. Thou gavest me no kiss: but this woman 
since the time I came in hath not ceased to kiss my 
feet." Luke 7:44,45. 

Judas told the enemies of Christ that they would 
know him, as when he came to him he would kiss 
Jesus, supposing, no doubt, that as it was a common 
occurrence that Jesus and his disciples would not 
suspicion anything wrong. But Jesus knowing his 
heart said unto him, '^ Judas, betrayest thou the Son 
of man with a kiss ? ' ' 

When Paul was about to depart from the brethren 
at one place, ^ ' They all wept sore, and fell on Paul 's 
neck, and kissed him, sorrowing most of all for the 
words which he spake, that they should see his face 
no more. And they accompanied him unto the ship.'' 
Acts 20:37,38. 

While we do not consider this an ordinance in the 
sense and signification of the ordinances given by 
Christ, yet there is something in it more than a mere 
ordinary worldly custom, as it is an expression of 



ITS OBSERVANCE. 113 

love and charity. This is often abused and made 
ridiculous by some who think that they must greet 
each other with a kiss every time they meet, whether 
on the street, in crowded thoroughfares, or other 
public places, at home or abroad, before public ser- 
vices and after, and that the entire congregation must 
greet each other, women greeting women and men 
greeting men. But such would be an abuse and make 
it ridiculous, not only to believers, but to others. 

Then again there are some whose hearts are filled 
wdth lustful desires who try to impose a promiscuous* 
observance by men and women kissing each other, 
but such is not in accordance with the teachings of 
the Word of God. 

After observing the ordinance of washing feet the 
participants generally greet with a kiss, and at such 
a time it is all right to greet with a kiss or refrain 
from doing so. 

It is not necessary to greet all the brethren every 
time they come together for public worship, or make 
a display of such unnecessarily in public places, as it 
brings unnecessary ridicule upon the cause of 
Christ. 



LIFTING UP HOLY HANDS. 



We do not class the lifting up of holy hands as 
an ordinance in the church of God, but something 
similar to that of fasting, prayer and other things 
that are to be done by the children of God. David 
said, ''Lift up your hands in the sanctuary, and 
bless the Lord. The Lord that made heaven and 
earth bless thee out of Zion.'' Psa. 134:2,3. 
• ''Hear the voice of my supplications, when I cry 
unto thee, when I lift up my hands toward thy holy 
oracle.'' Psa. 28:2. 

"Thus will I bless thee while I live: I will lift 
up my hands in thy name. My soul shall be satis- 
fied as with marrow and fatness ; and my mouth shall 
praise thee with joyful lips. ' ' Psa. 63 : 4, 5. 

"Let my prayer be set forth before thee as in- 
cense; and the lifting up of my hands as the even- 
ing sacrifice. ' ' Psa. 141 : 2. 

"I stretch forth my hands unto thee: my soul 
thirsteth after thee, as a thirsty land." Psa. 143:6. 

Paul said, "I will therefore that men pray every- 
where, lifting up holy hands, without wrath and 
doubting." 1 Tim. 2:8. 

"Wherefore lift up the hands which hang down, 
and the feeble knees; and make straight paths for 
your feet, lest that which is lame be turned out of the 
way." Heb. 12:12,13. 



114 



WHAT IT REPRESENTS. 



We find by the scriptures given in the previous 
chapter, that the lifting up of hands was something 
done both in private and public. In one place Paul 
expresses his desire that men ''pray everywhere/' 
and not only pray, but lift up holy hands. ^This 
does not necessarily mean the hands must always be 
lifted up every time we pray, nor that they should 
not be lifted up at other times. 

From the words of David, ''Lift up your hands in 
the sanctuary and bless the Lord, ' ' we would not only 
infer that he meant while in prayer, but in any man- 
ner of giving praise unLo God. It may be done 
while singing, as ofttimes a supplication unto God 
or giving vent to the feelings by making melody in 
the heart is expressed in this way. 

Jeremiah said, "Let us lift up our heart with our 
hands unto God in the heavens. ' ' Lam. 3 : 41. This 
can be done either in song or prayer. 

The lifting up of holy hands also has in it an ex- 
pression of victory and open-heartedness. Ofttimes 
in a congregation when some are discouraged, if 
hands are raised in the midst of a song it sends a 
thrill of heavenly inspiration into their souls. 

When the children of Israel were in battle with 
the Amalekites "it came to pass, when Moses held up 
his hand, that Israel prevailed: and when he let 
down his hand, Amalek prevailed. But Moses' 

115 



116 THE ORDINANCES OF THE BIBLE. 

hands were heavy ; and they took a stone, and put it 
under him, and he sat thereon; and Aaron and Hur 
stayed up his hands, the one on the one side, and the 
other on the other side; and his hands 'were steady 
until the going down of the sun. And Joshua discom- 
fited Amalek and his people with the edge of the 
sword. And the Lord said unto Moses, AVrite this 
for a memorial in a book, and rehearse it in the ears 
of Joshua : for I will utterly put out the remembrance 
of Amalek from under heaven." Ex. 17: 11-14. 

This can be carried to extremes either by neglect 
or by observing it more frequently than the Spirit cf 
the Lord directs, and thus only have a form of 
worship an that line. It sometimes becomes a form 
if the hands are only raised at the beginning of the 
chorus of the song, although this can be dene fre- 
quently without formality. All should be directed 
by the Spirit of the Lord. 



APR 11 1904 



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